Pushan is lord of the path. Travellers ask him to shorten the way, remove obstacles, chase off wolf and robber and lead them to good pasture. Herdsmen ask him to follow the cattle, let none be lost or fall into a pit, and stretch out his right hand to drive back the strayed. He has braided hair and a beard, a goad and an awl, and goats draw his cart, whose wheel is never harmed. He eats gruel of meal and curds while his friend Indra drinks Soma. No reason for the gruel is given and nothing is said about teeth.
Rudra pierced the gods' sacrifice. The small damaged piece was passed to Pushan; he ate or tasted it and it knocked out his teeth. Therefore they say Pushan is toothless, his share is pounded or ground food, and the Kaushitaki adds that he is an eater of gruel. Already retold on the site in The God Who Was Left Behind.
What is different here:
Supplies a cause for the gruel: lost teeth, from the dangerous morsel, not from a blow.
Krishna tells Yudhishthira that after the krita age the gods planned a sacrifice and, not knowing Rudra truly, gave him no share. Rudra, in deerskin, made a bow and came; earth shook, wind and fire failed. He shot the Sacrifice in the heart and it fled as a deer. With his bow he broke Savitr's arms and plucked out Bhaga's eyes and Pushan's teeth. At the gods' cry the bowstring broke; they sought his protection. Pleased, he cast his wrath into the water and gave back the arms, the eyes and the teeth, and the gods gave him all the butter offerings.
What is different here:
Rudra himself strikes; the injuries are healed; no Daksha.
At Daksha's sacrifice Pushan had smiled, showing his teeth, when Daksha cursed Shiva. When Virabhadra and Shiva's followers wreck the sacrifice, Pushan's teeth are knocked out, Bhaga's eyes put out and Bhrigu's beard torn. Afterwards Shiva rules that Pushan shall chew with the teeth of others and, alone, eat food made of flour.
What is different here:
Set at Daksha's sacrifice; the blow is a punishment for a smile; the teeth are not restored.
Sources: Hymns of the Rigveda, tr. R. T. H. Griffith (1896), hymns read for the Vedic layer; Hymns of the Atharva-Veda, tr. R. T. H. Griffith (1895); The Veda of the Black Yajus School (Taittiriya Sanhita), tr. A. B. Keith (1914); The Satapatha-Brahmana, tr. Julius Eggeling (Sacred Books of the East 12, 41); Rigveda Brahmanas: the Aitareya and Kausitaki Brahmanas, tr. A. B. Keith (1920); The Mahabharata, tr. K. M. Ganguli (1883-96), sections read for the Vedic layer; Srimad-Bhagavatam (Bhaktivedanta Vedabase)