Gujarati natak

This one is Bhim Vakami real life father of daya and sundar. He is owner of Gujarati natak company. He is featured in many episodes. Also he was friends with Asit modi and Dharmesh Mehta(director of first 500 episodes) and helped them cast some OG characters.

Original Post
Navratri and Dussehra are the ten day festivals celebrated in the Hindu and Sikh faith. Hinduism - Navratri (Translated from Sanskrit to the “Nine nights”) is celebrated to mark the triumph of Mata Durga over the demon Mahishasura. These nine days are solely dedicated to Mata Durga and her nine Avatars – the Navadurga. Dussehra (Referred to “The tenth day”) is the climax of Navratri. Sri Guru Gobind Singh Ji in Sri Dasam Guru Granth Sahib Ji explains the tale of Mata Durga, and the practices that would take place after in reverence to the event.

ਮਹਿਖਾਸਰ ਕਹੱ ਮਾਰ ਕਰ ਪ੍ਰਫੁਲਤ ਭੀ ਜਗ ਮਾਇ ॥ The Goddess of the World was filled with happiness and laughed after killing the demon Maishasur
ਤਾ ਦਿਨ ਤੇ ਮਹਿਖੇ ਬਲੈ ਦੇਤ ਜਗਤ ਸੁਖ ਪਾਇ ॥38॥ From that day, the sacrifices [of goats and/or buffalos] on Navratri began, in order to bestow happiness on to the entire world
ਚੰਡੀ ਚਰਿਤ੍ਰ ਦੂਜਾ, ਦਸਮ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ [Chandi Charitar 2, Dasam Guru Granth Sahib]

In the Rajput tradition, this sacrifice for Devi Ma [The Goddess Mother] has continued to this day.

"On the festival of Navratri, the kuldevi receives a special offering, a goat whose neck has been severed with a sword wielded by a Rajput. The goat represents the buffalo demon Mahishasur, who was slain by the goddess Durga; not so long ago some families sacrificed buffaloes, rather than goats, but the (relatively inexpensive) goat has become ubiquitous in contemporary sacrifices on Navratri, the festival of the "Nine Nights," or on Dussehra, the festival of the "Tenth," the day after Navratri. Killing a goat with a single stroke of the sword is considered an initiation into manhood." The Goddess' Henchmen, page 20

Puratan image of Mata Durga killing the demon Maishasur
Dussehra is also celebrated auspiciously for the triumph of Sri Ram Chandra Ji (Avatar of Vishnu) who subjugated Ravana (10 headed demon) in battle. Ravana abducted Sita; the wife of Sri Ram Chandra Ji.
For those who think lowly of Ram Chandra, they should ponder over the works of Bhai Gurdas Ji where he writes:

ਰਾਮਚੰਦੁ ਨਿਰਮਲੁ ਪੁਰਖੁ ਧਰਮਹੁ ਸਾਇਰ ਪਥਰ ਤਰਣਾ ॥ Ram was a spotless person and due to his sense of dharma (responsibility), even the stones floated in ocean
ਬੁਰਿਆਈਅਹੁ ਰਾਵਣ ਗਇਆ ਕਾਲਾ ਟਿਕਾ ਪਰ ਤ੍ਰਿਅ ਹਰਣਾ ॥ On account of wickedness Ravan went away (was killed) with the stigma of stealing another’s wife
ਰਾਮਾਇਣੁ ਜੁਗਿ ਜੁਗਿ ਅਟਲੁ ਸੇ ਉਧਰੇ ਜੋ ਆਏ ਸਰਣਾ ॥ Ramayan (the story of Ram) is ever firm (in the mind of people) and whosoever seeks shelter (in it) goes across (the world ocean)
ਜਸ ਅਪਜਸ ਵਿਚਿ ਨਿਡਰ ਡਰਣਾ ॥ Dharma-abiding people earn glory in the world and those who undertake evil adventures get infamy (18)

Puratan image of Sri Ram Chandar Ji in battle with Ravan
Navratri and Dussehra are celebrated by fasting, dancing, feasting, reading of poems (Such as the Ramayana), conducted performances in accordance with a sundry of tales, and Pooja (Worship) as per Hindu rites.
Sikhi - Navratri and Dussehra is celebrated in Sikhi differently from Hinduism. Sri Guru Gobind Singh Ji transmuted the tradition by accentuating the consequentiality of Shastar (Weaponry) and Gurbani (Prayer) with the instilling of Chardikala (Elevates spirits) and Bir Ras (warrior spirit). Featuring the theme of Dharam Yudh (Virtuous battle) found in the Bani of Sri Guru Dasam Granth Sahib Ji. Culled Baniya (Prayers) would be read during the period of Navratri and Dussehra.
Baniya read aloud during Navratri are Jaap Sahib, culls from Akal Ustat, culls from Bachittar Natak, Chandi Charitar Ukti Bilas, Chandi Charitar Doosra, Chandi Di Vaar, culls from Giaan Parbodh, culls from Chaubis Avtar (culls from Ram Avtar, Krishna Avtar, Nihkalanki Avtar, Parasnath Rudra Avtar), Shabad Hazare Patshahi 10, Swaiyeh, Khalsa Mahima, Shastar Naam Mala (Adhyay 1), culls from Pakhiyan Charitar, (Adhyay 1 and Chaupai Sahib). Amritvela Baniyan read on Dussehra are Jaap Sahib, Ram Avtar (Consummate), and Chaupai Sahib.
Puratan image of a handwritten Saroop of Dasam Sri Guru Granth Sahib Ji
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Shastar Pooja (The worship of weaponry) is performed, whereby they are cleaned, and placed for Prakash (Exhibited platform). This is because a Shastar is referred to the outward manifestation of Akal Purakh’s Shakti (God’s primal power). This practice traces its roots back to the Treta Yug.
This is sometimes followed by an exhibit of martial adeptness. Whereby there is a procession, consisting of a Nishan Sahib (Sikh insignia), Nagaras (Battle drums), and a Gatka Akhara (Exhibit of martial adeptness) performing Shastar Vidya (Art of weaponry)
Goats and buffaloes would be decapitated via Jhatka Maryada (Slaughter method) and were later consumed by the attending Sangat.
The Maryada of Dussehra Mahatam Paath (Prayer) blessed to the Khalsa by Sri Guru Gobind Singh Ji, still followed today by the Buddha Dal, Tarna Dal, Takhat Sachkhand Sri Hazur Sahib and in sundry other Puratan Sampraday.
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Shastar Prakash at Takht Sachkhand Sri Hazoor Sahib
Itihaas (History) of Navratri and Dussehra celebrated in Sikhi are found in Puratan (Antediluvian) sources. The Great Mahakavi Santokh Singh Ji who compiled Sri Gur Partap Suraj Granth recorded the history of how Navratri commenced. Sri Guru Gobind Singh Ji authoritatively mandated the Khalsa to bring out sundry Shastars from the Toshakhana (treasury) and armouries to be cleaned by the Marwaris (Sikligar Sikhs). He commanded that they should worship their Shastar and to never place it at level with their feet. Reminding them that the Kharag (Sword) is Akal Purakh’s (God’s) insignia on the battlefield, being the Aad Shakti (Primal power) of Akal Purakh (God). The Khalsa were commanded to read Chandi Charitar, and to utilize incense, ghee-lamps, sandalwood. Great wreaths of flowers were placed around the weapons.
Puratan image of the armoury in the Lahore Fort

ਦੋਹਰਾ- ਪਾਵਸ ਬੀਤੀ ਅਨਂਦ ਸੋਂ ਸਰਦ ਪ੍ਰਬਿਰਤੀ ਆਦਿ । ਪਿਤਰਨਿ ਪਛ ਤੇ ਨੌਰਤੇ ਚੰਡੀ ਜਗਤ ਮਨਾਇ ।੧। The rainy season passed with much pleasantness, and the cold season was present. During the Saradha Navratri (festival worshipping the 9 forms of Devi/Shakti) many people were worshipping the Chandi (devi)
ਲਲਿਤਪਦੁ ਛੰਦ – ਹੁਕਮ ਕੀਨਿ ਸ਼੍ਰੀ ਸਤਿਗੁਰ ਪੂਰੇ ‘ਸ਼ਸਤ੍ਰ ਨਿਕਾਸੋ ਸਾਰੇ । ਮੈਲ ਨਿਵਿਰਤਹਿਂ ਮਾਰਵਾਰਿਯੇ ਪੂਜਹਿਂ ਬਹੁਰ ਸੁਧਾਰੇ’ ।੨। Guru Sahib commanded that, “Take out all of your weapons, Marvaari Sikh, cleaning your weapons will take all your filth (mail) away, then with your clean weapon, worship it
ਖਾਸ ਖਜਾਨੇ ਲਗੇ ਨਿਕਾਸਨ ਜਾਤੀ ਖੜਗਨਿ ਨਾਨਾ । ਤੇਗੇ ਆਯੁਧ, ਖੜਗ ਦੁਧਾਰੇ, ਤੋਮਰ, ਸੈਫ, ਕ੍ਰਿਪਾਨਾ ।੩। Then out of the Guru’s armory many different types of swords were taken out. Teghas, Dudhaare Kharag's, Spear's, Saif's, and Kirpan were taken out
ਦੁਬਿਧਿ ਸਰੋਹੀ, ਨੀਮ ਸੀਖਚੇ, ਮਿਸਰੀ ਦ੍ਵੈ ਗੁਜਰਾਤੀ । ਇਲਮਾਨੀ ਰੁ ਹਲੱਬੀ ਮਗਰਬਿ ਕਿਰਚ ਜੁਨੱਬੀ ਜਾਤੀ ।੪। Two types of Sirohi, seekh vangu sidhan, thin swords, Misri and Gujarati swords, Yemin swords, swords from the city Halab, Irani swords, Armenian swords were all taken out to clean
ਜਮਧਰ ਲਘੁ ਬਿਸਾਲ ਪਉਲਾਦੀ, ਖੰਜਰ ਚੱਕ੍ਰ ਮਹਾਨਾਂ । ਬਿਛੂਏ ਬਾਂਕ ਛੁਰੇ ਬਹੁ ਬਿਧਿ ਕੇ, ਪੇਸ਼ ਕਬਜ ਸ਼ੁਭ ਨਾਨਾ ।੫। Small and big katar's (punch daggers), great khanjar's (curved dagger), chakar's (quoit), bichua’s (scorpion bladed dagger) , and glorious pesh kabz's (armour piercing dagger) were taken out
ਤੀਰ ਅਨਿਕ ਬਿਧਿ ਖਪਰੇ ਸੇਲੇ ਗਨ ਬਦਾਂਮਚੇ ਤੁੱਕੇ । ਸੇਲ ਨਰਾਂਚ ਸੁ ਨਾਵਕ ਤੀਖਨ ਕਰ ਦਹਿਂਤਨ ਰਿਪੁ ਢੂਕੇ ।੬। Various types of arrows, (Neje Muhee Teer), (Badaam Muhee Teer), (Kikkar de thuk Vargi Dandedaar Mukhi vala Teer), Sarbloh teer jis Punj Khamb, Chaar Mukhe Teer, Ik chota teer jis dee mukhi dandedaar hundi hair), (thothi naali jis vicho chota teer chalondey han) te (vairi de than vich kumbh jaan vale teer) were taken out
ਤੁਪਕ ਤਮਾਂਚੇ ਗਨ ਬਿਲਾਇਤੀ ਸਾਂਗੈਂ ਸ਼ਕਤਿ ਨਿਕਾਸੇ । ਬ੍ਰਿੰਦ ਸ਼ਸਤ੍ਰ ਸਤਿਗੁਰੂ ਖਜਾਨੇ ਕਹਿਂ ਲੌ ਕਵੀ ਪ੍ਰਕਾਸੇ ।੭। Guns and pistols, spear's from Tehran Iran, and all the weapons out of the Guru’s armory were all taken out, how much more description can this poet give?
ਮਾਰਵਾਰਿਯੇ ਮਾਂਞਨਿ ਲਾਗੇ ਚਰਨ ਦਾਬ ਕਰ ਫੇਰੇ । ਇਤਨੇ ਮਹਿਂ ਪ੍ਰਭੁ ਬਾਹਿਰ ਨਿਕਸੇ ਸਭਿ ਆਯੁਧ ਦਿਸ਼ਿ ਹੇਰੇ ।੮। The Marwari Sikh placed the weapons on the floor near his feet then began cleaning. During this, the Guru came out and saw all the glorious weapons
ਕਹਯੋ ‘ਬਿਅਦਬੀ ਸ਼ਸਤ੍ਰਨਿ ਕੇਰੀ ਤੈਂ ਕਯੋਂ ਚਰਨ ਲਗਾਯੋ । ਅਤਿ ਪ੍ਰਿਯ ‘ਖੜਗ ਅਕਾਲ ਪੁਰਖ ਕੋ ਨਿਜ ਧੁਜ ਬਿਖੈ ਸਹਾਯੋ ।੯। The Guru then said, “You are disrespecting the weapons, why are you putting these weapons near your feet? Akaal Purakh loves the Kharag, on his very own battle standards it (the sword) is displayed. 9
ਆਦਿ ਸ਼ਕਤਿ ਸ਼੍ਰੀ ਚੰਡੀ ਰੂਪ ਇਹ ਪੂਜਨ ਜੋਗ ਸਦੀਵਾ । ਸਰਬ ਸੁਰਾਸੁਰ ਨਰ ਕਯਾ ਬਪੁਰੋ ਜਿਸ ਕੇ ਬਸਿ ਮਹਿਂ ਥੀਵਾ ।੧੦। The sword is the Aadi Shakti (primal energy), and is the very form of Sri Chandi. One must always worship it. All demi-gods, goddesses, demons, and humans whose fate was kind contemplated upon this
ਸਾਦਰ ਸੇਵ ਮਾਞਿਬੇ ਕਰੀਯਹਿ’ ਇਹ ਕਹਿ ਅੱਗ੍ਰ ਸਿਧਾਏ । ਬੈਠੇ ਬਹੁਰ ਖਾਲਸਾ ਆਯੋ ਸ਼੍ਰੀ ਮੁਖ ਦਰਸ਼ਨ ਪਾਏ ।੧੧। Respectfully clean the weapons.” After saying this Guru walked on. Later on, a Khalsa came and received Guru’s darshan as Guru was sitting down
ਕੇਤਿਕ ਚਿਰ ਮਹਿਂ ਇਕ ਸਿਖ ਬੋਲਯੋ ‘ਮਾਰਵਾਰਿਯਾ ਜੋਈ । ਪੁੰਜ ਖੜਗ ਸਿਰ ਪਰ ਧਰਿ ਬੈਠਯੋ ਕਾਰ ਨ ਕਰਤਾ ਸੋਈ’ ।੧੨। After a while a Sikh said to the Guru, “The Marwari Sikh has placed many weapons (swords) on his head and is sitting, but is not doing any work”
ਸੁਨਿ ਬਿਕਸੇ ਪ੍ਰਭੁ ਗਏ ਬਿਲੋਕਨਿ ਦੇਖਯੋ ਤਿਸੀ ਪ੍ਰਕਾਰਾ । ‘ਇਹ ਕਯਾ ਕਰਯੋ ਨ ਸੇਵਾ ਠਾਨਤਿ ਬੈਠੇ ਸਮਾ ਗੁਜਾਰਾ’ ।੧੩। Listening to that, Guru ji went to go see. Upon approaching the Guru said, “What are you doing? You are not doing any service; you are spending your time only resting.”
‘ਮਹਾਰਾਜ ਰਾਵਰ ਕੀ ਆਇਸੁ ਅਦਬ ਕਰਨਿ ਇਮ ਹੋਵੈ । ਸੇਵਾ ਮਾਂਞਨ ਕੀ ਹੁਇ ਤੈਸੇ ਜਥਾ ਪ੍ਰਥਮ ਮਲ ਖੋਵੇਂ’ ।੧੪। The Marwari Sikh said, “Maharaj, only with your permission can this respectful practice be carried out, the service of washing can only be done that way, in the way (you proscribed) before. That is the only way the filth leaves.”
ਬਿਗਸਿ ਪ੍ਰਭੂ ਕਹਿ ‘ਤੁਮ ਕੌ ਬਖਸ਼ਯੋ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਨਿਤ ਦਾਸਾ । ਕਰਹੁ ਪ੍ਰੇਮ ਤੇ ਸੇਵਾ ਆਯੁਧ, ਤੌ ਸਭਿ ਸੁਖ ਹੁਇ ਪਾਸਾ’ ।੧੫। The Lord said to the Marwari Sikh, “you are blessed; you are always doing service to weapons. With great love you do selfless service to the weapons, with this happiness with always be at your side.”
ਰਾਮ ਸਿੰਘ ਤਿਹ ਨਾਮ ਹੁਤੋ ਸੁਨਿ ਗੁਰ ਕੋ ਬੰਦਨ ਠਾਨੀ । ਮਾਂਞਨ ਕਰਨਿ ਲਗਯੋ ਸੁਧ ਸ਼ਸਤ੍ਰਨਿ, ਪੁਨ ਸੁਖ ਲਹਯੋ ਮਹਾਂਨੀ ।੧੬। The Marwari Sikh’s name was Ram Singh, after listening to Guru Ji’s word he prostrated before the Guru and started to clean some more weapons. After cleaning the weapons Ram Singh felt a great amount of happiness
ਊਚੇ ਥਲ ਟਿਕਾਇ ਸਭਿ ਆਯੁਧ ਪੂਜਾ ਸੌਜ ਮੰਗਾਈ । ਲਗੇ ਨੁਰਾਤੇ ਸਗਰੇ ਪੂਜਨ ਚੰਡਿ ਕਾਲਕਾ ਮਾਈ ।੧੭। After the cleaning; all the weapons were placed on a high level and the Sikhs started to worship them with incense. The festival of Navratri was starting and everyone was worshiping Chandi and Mata (mother) Kalika
ਚੰਡਿ ਚਰਿੱਤ੍ਰ ਪਾਠ ਨਿਤ ਹੋਵੈ ਸਹਿਸਕ੍ਰਿਤ ਅਰੁ ਭਾਖਾ । ਧੂਪ ਦੀਪ ਚੰਦਨ ਕੌ ਚਰਚਤਿ ਫੂਲਮਾਲ ਬਹੁ ਰਾਖਾ ।੧੮। The recitation of Chandi Chritr was starting in both Sanskrit form (from Markandeya Purana) and in Brij Bhasa (from Dasam Granth). Incense, ghee-lamps, sandalwood were all used and great wreaths of flowers were put around the weapons
~ Sri Gur Partap Suraj Granth, 4th Rut, Chapter 32 (Sakhi Shastar Maajane, Dussehra), Mahakavi Santokh Singh Ji (Translated by Manglacharan)

Further historical reference is found in Gurbilas Patshahi 10. Gurbilas Patshahi 10 is a historical Granth inscribed in 1751 CE by Koer Singh. Sri Guru Gobind Singh Ji in this except commanded the Sikhs to worship their Shastar on the day of Navratri. Amassing at Takht Keshgarh Sahib; they lit incense, lamps, used rice, and flowers. Guru Ji recited sundry tales of the Devi. On Dussehra further Shastar Pooja was perpetuated and the Ramayana text was recited. Buffalos were sacrificed and battle standards were raised.
Puratan image of Guru Gobind Singh Ji and Mata Durga

ਆਜ ਨੁਰਾਤਾ ਆਦਿ ਨਿਹਾਰੋ । ਪੂਜ ਕਰੋ ਸਬ ਸਸਤ੍ਰ ਨਿਕਾਰੋ " ॥੧੩॥ [Guru Gobind Singh Ji stated] "Observe the first day of Nurate, worship and take out all of your weapons."
ਸੁਨ ਕਰ ਬਚਨ ਖਾਲਸਾ ਧਾਯੋ । ਪੂਜਨ ਕੀ ਸਭ ਸੌਜ ਲਿਆਯੋ । Listening to the words [of the Guru] the Khalsa ran to bring back weapons and do worship of them
ਪਹਿਰ ਰਾਤ ਲੇ ਤੇ ਸਭ ਜਾਗੇ । ਪੂਜ ਕਾਲਿਕਾ ਕੀ ਮਧ ਲਾਗੇ ॥੧੪॥ In the last period of the night they [the Khalsa] awoke, and started to worship Kalika
ਸਭ ਜਨ ਸ੍ਰੀ ਕੇਸ ਗੜ੍ਹ ਆਵੈ । ਧੂਪ ਦੀਪ ਨੈਬੇਦ ਕਰਾਵੈ । All the [Guru's] servants came to [Takht] Kesgarh Sahib, and lit incense, lamps and offered food [towards Kalika]
ਪਾਛੈ ਅੱਛੁਤ ਪੁਸਪ ਮੰਗਾਵੈ । ਕਰ ਚਰਨਾਮ੍ਰਿਤ ਚਮਰ ਝੁਲਾਵੈ ॥੧੫॥ After they would offer rice and flowers toward Kalika, taking the Amrit from the Feet of the Guru and waving the wisk [over the weapons]
ਦੇਵਿ ਚਰਿਤ੍ਰ ਸ੍ਰੀ ਮੁਖ ਗਾਵੈ । ਉਸਤਤਿ ਕਰੈ ਮੋਦ ਮਨ ਭਾਵੈ । The stories of the Devi were recited from the Guru's mouth, reading the praises [of the Devi] everyone's mind was left in bliss
ਨਵਿਨ ਨੁਰਾਤਨ ਪੂਜਨ ਧਾਰੀ । ਪੁਨਹਿ ਦਸਹਿਰਾ ਆਯੋ ਭਾਰੀ ॥੧੬॥ On the ninth day of Naurate the worship continued, then came the [tenth day] Dussehra
ਸਭ ਸਿਲ ਖਾਨਾ ਛੋਰ ਮੰਗਾਯੋ । ਉੱਚ ਤਖਤ ਕੁਰਸੀਨ ਧਰਾਯੋ । All of the weapons were gathered and placed on high platforms
ਗਿਰਦੇ ਚਮਰ ਧੂਪ ਨਰ ਕਰਹੀ । ਜੈ ਜਗ ਮਾਤ ਕਾਲਿ ਮੁਖ ਰਰਈ ॥੫॥੧੭॥ All around whisks were being waved and incense was being lit, "Jai Jag Maat" [Victory to the Mother of the World] was being recited from everyone's mouth
ਅੜਿਲੁ । ਰਾਮਾਯਨ ਕਲ ਪਾਠ ਸਭਨ ਮੁਖ ਗਾਇਯੋ । [On Dussehra] the beautiful Ramayana text was recited from everyone's mouth
ਅਜਾ ਸੂਨ ਜਮ ਬਾਹਨ ਭੇਟ ਚੜ੍ਹਾਇਯੋ । [During the celebrations] goat's and buffalo were being sacrificed
ਦੁੰਦਭਿ ਔਰ ਨੀਸਾਨ ਸੁ ਪੂਜ ਕਰਾਯ ਕੈ । The battle drums and battle standards were also being worshiped during this time
~ Gurbilas Patshahi 10, Koer Singh Ji, 1751 CE (Translated by Manglacharan)

Note: Chandi/Durga is a terminology of Brahmgyan which was used in the past by many poets but Guru Gobind Singh explored the real definition of Chandi, i.e the formless, eternal, accountless, garbless etc. Sikhs do not worship Durga, Chandi or Bhagwati as Idols or as Human, as interpreted by Hindus and Anti Dasam Elements, neither did Guru Sahib, reiterating Chandi does not refer to the Hindu deity and neither does Bhagauti refer to any Hindu Devi or Deity. From the beginning Guru Sahib was clear that he worshiped only the one true Creator. Even he cleared that Durga/Chandi was born through god.
Bansavalinama, indicted in 1769 CE by Kesar Singh Chibber, mentions the celebration of Dussehra. Kesar Singh Ji in the excerpt gives the commandment to worship their weapons and recite Chandi Chritars and Chandi Di Vaar. Additionally to utilize incense, gee-lamps, flowers and nice fragrances, saffron, sandalwood and a whisk to wave on and above their weapons.

ਦੁਸਹਰੇ ਦੇ ਦਿਨ ਪੂਜਾ ਸ਼ਸਤ੍ਰਾਂ ਦੀ ਕਰਨ । ਚੰਡੀਪਾਠ ਕੀਤਾ ਰਸਨਾ ਦਾ ਉਚਾਰਨ । On the days of Dussehra, worship your weapons. From your mouths you should recite the ballads of Chandi [Chandi Chritars and Chandi Di Vaar]
ਧੂਪ ਦੀਪ, ਪੁਸ਼ਪ, ਬਹੁਤ ਹੋਵੈ ਸੁਗੰਧਿ । ਕੇਸਰ, ਚੰਦਨ, ਚਉਰ ਝੁਲੰਤ ।੩੯੦। [Worship your weapons by using] lots of Incense, Gee-lamps, flowers and nice fragrances. [Use] Saffron, Sandalwood and a Whisk to wave [above your weapons]
~ ਬੰਸਾਵਲੀਨਾਮਾ ਪਨਾ ੧੬੧ [Bansavalinama, Page 161 Kesar Singh Chibber] (Translated by Manglacharan)

Sri Fateh Pratap Prabhakar written by Ram Sukh Rao, contemporary biography of Fateh Singh Ahluwalia (grandson of Jassa Singh Ahluwalia). Narrates remarks on Dussehra you should worship your weapons.

ਰੋਜ ਦਿਸਹਰੇ ਕੇ ਆਪ ਨੇ ਹਥਿਆਰਾਂ ਥੀਂ ਆਦਿ ਪੂਜਾ ਕਰਨੀ । Always on the festival of Dussehra one should worship their own arms and weapons etc.
~ Sri Fateh Pratap Prabhakar, Ram Sukh Rao

Traditionally, on the day of Dussehra, the weapons at Akal Takhat were given special accolades and a goat was slaughtered and then consumed by the sangat. We discern this historical precedent referenced in "Guide to the Darbar Sahib'', by Sundar Singh Ramgarhia (progeny of Sardar Jassa Singh Ramgarhia), 1903.

"At the autumn festival of the Dussehra a he-goat is slaughtered in the courtyard below the Akal bunga, and special honours are paid to the swords of the gurus"
~ Guide to Darbar Sahib, Jassa Singh Ramgarhia, 1903

The Dussehra Mahatam Pothi indicated historically that when Navratri commenced. Maharaja Ranjit Singh Ji would take part in an Aarambh Ardaas and a Gurbani Jaap for many hours. Sher-e-Panjab Maharaja Ranjit Singh Ji would sit on an elephant and lead a great procession in the celebration of Dussehra after bhog (Ending). On the right-hand side of Maharaja Ji was Akali Phoola Singh Ji (the head of the Budha Dal) and on the left-hand side the General of the Khalsa Army, Sardar Hari Singh Nalwa. Abaft them were 2200 mounted horsemen known as the Akaal Regiment (denominated in the recollection of Sri Guru Har Rai Ji who kept many horsemen in their army tyar-bar-tyar). The procession would culminate in an open ground where the warriors of the Khalsa Panth would show their skills on horseback and with weapons. Shere-e-Panjab would give rewards to the most adept and give openly to the indigent. (“History and Maryada of Dussehra Mahatam Paath, Nihung Santhia”)
Puratan image of Sher-e-Panjab Maharaja Ranjit Singh during the Sikh Raj
The Khalsa celebrates Navratri and Dussehra through the prescribed Maryada (Tradition) of Sri Guru Gobind Singh Ji, a lost tradition, but still found in the Budha and Tarna Dal, as well Takht Sachkhand Sri Hazur Sahib. Having a central fixate on Shastar (Weaponry) and Gurbani (Prayer) to inspire Chardikala (Elevated spirits) and Bir Ras (warrior spirit). Various Baniya (Prayers) of Sri Guru Dasam Granth Sahib Ji are to be read during the period of Navratri and Dussehra. Weapons are cleaned, and exhibited on a high platform with adornments and venerations. Shastar Pooja (Worship of weaponry) is done in accordance with many Puratan traditions. Raising battle standards on the day of Dussehra, doing Gatka (Exhibit of martial adeptness) exhibiting martial prowess through Shastar Vidya (Art of weaponry). This is perpetuated in Nihang Singh Dals and at Takhat Sri Hazur Sahib. It's only within the last decennium that, due to the parchar done by Takhat Sahib, the Sampardas and Dals, this tradition is making its way back into the panth (Sikh religion)