Now here's the description:
Dorje Shug
Central Tibet
Early 19th century
Distemper and gold cloth
The cult of Dorje Shug dates only from the 17th century when he became an important guardian deity of the Geluk order. 100 Interestingly, however, this painting, through the prominent representation of the 8th century founder of the Nyingma order, Padmasambhava, seems instead to be associated with that school of Tibetan Buddhism.
In the painting, the red god is shown in his monk's robes and wearing the sakshu (golden hat) 101
astride his mount, the white snow lion. In his hands he holds a human heart and a chula (dagger with a wave-shaped blade). The ensemble rest on a lotus and are backed by a flaming aureole. As in the previous painting, he is surrounded by a circle of deities, most of whom also have their own lotus thrones. They are (clockwise from 12 o' clock) Padmasambhava, the red, six armed dharmapala (defender of the faith) Hayagriva, the female emanation of the bodhisattva Avalokiteshvara – Sita (White) Tara, a red manifestation of Pehar on a white snow lion riding across a sea of blood, a six-armed manifestation of the dharmapala Mahakala, the dharmapala Shri Devi on her mule, a white six-armed manifestation of Pehar seated on a blue snow lion, the lokapala (guardian king) Vaishravana seated on a blue snow lion and holding a banner and jewel-spitting mongoose, the dharmapala Tsangpa Karpo (White Brahma), Buddha Amitayus, and the dark-blue dharmapala Yamantaka.
At the top centre of the painting is an image of Shadaksharilokeshvara, a white, four-armed manifestation of the bodhisattva Avalokiteshvara. He is flanked by the bodhisattva of wisdom, Manjushri holding a sword and manuscript, and by a blue, wrathful form of the bodhisattva Vajrapani. At the bottom left of the painting is the rarely depicted guardian deity Namkha Barzin riding a horse and holding a lance and the lead of a trussed-up enemy of the Buddhist Law. In the opposite corner is the four-armed guardian Rahula with his half serpent body. Between both deities is the mountain goddess Yuchashogchikma riding a deer and recognisable by her attributes the mirror and arrow. She is surrounded by four assistants, all on horses riding amidst clouds. Flanking this small scene are several large kapala (skull cups) and conches filled with blood or human organs, which represent the five senses. In addition there is a chakra (wheel). The entire scene is set in a landscape of green, almost rolling hills with a few clouds at their peaks. The sky above is filled with darker cloud formations framing each of the deities in the upper third of the painting.
Although rather provincial in style, this painting has a lot of charm and displays a wealth of interesting iconographic detail. The beginning of the 19th century seems probable for its execution.
100 The origins and iconography of the deity are explained at length in Nebesky-Wojkowitz 1975, pp. 134-136
101 Nebesky-Wojkowitz, 1975, p.11
I think it should be clear also from the description that Dorje Shug and Dorje Shugden are the same. To be 100 % sure one could check Nebesky-Wojkowitz.
