If we assume that Bhagwan Valmiki was born in an Brahmin Family then why he not being worshipped by other communities like Shri Krishna, Rama, Shiva and Vishnu and why Bhagwan Valmiki was not given suitable and appropriate place in Hindu Temples.

In Manusmriti it is written (Manu-1-34-35), Brahma says that he was boon with ten Maharishis. They were Marichi, Atri, Angira, Pultasya, Puleh, Kretu, Pracheta, Vasisth, Bhrigu & Narad. So Pracheta was the son of Brahma & in lot many Purans and ancient literature it is described that Valmiki was the son of Pracheta and came from Bhrigu Dynasty. So he may be a Brahmin.

In Adhyatmik Ramayana it is clear that Valmiki was Brahmin from birth. As when he met Ram in the forest, Bhagwan Valmiki says, “ I was a Brahmin by birth but behavior like Shudra.”

In Kalyan Skand Puran (Page 381, 709 & 1024) written that Valmiki was Shri Vastya Gotriya Brahmin & his name was Stambh. But later with boon of Shekh Rishi he became Ratnakar Brahmin. The same story is written in “Kritivaas Ramayan”, “Anand Ramayan”, “Rajya Kanda” in Page 14-21 to 49 & “Bhavishya Puran” (Page 4-10). It is written in these mentioned Purans that Valmiki was a brahmin by birth.

In “Vrahad Hindi Gyan Kosh” which was written by Kashi Gyan Mandal on Page 1240 that Valmiki was a Brahmin by birth.

Very famous writer of “Valmiki Jyanti aur Bhangi Jaati”, Sh. Bhagwan Das Advocate proves that Valmiki was a Brahmin by birth.

But all these Purans and literature does not match with each other & incidents does not have a strong base to prove Valmiki as a Brahmin. It is a insult to Bhagwan Valmiki Ji as he neither a Brahmin nor a Shudra or belong to any particular caste. Brahmins made false rumors and stories woven around him to show him as a Brahmin. As no literature can be written by a Shudra, Vaishya or Kshatriya. Only Brahmins had the right to produce & write any literature & chant religious hyms. Only they had the power of knowledge, which is God, gifted.

Bhagwan Valmiki had created a great epic “Ramayana” which is renowned around the world as the first classical poetry in Sanskrit. Another literature like “Yogvasistha”, and “Akshar Lakshya” forced Brahmins to think they were not treated good by other communities and even other communities may started their faith in Bhagwan Valmiki if people came to know that other three casts can also learn the religious studies and can perform Puja and havans. And if other castes also took the religious studies they can took the place of a Brahmin and thus the Brahmin can loose everything – the power on religious activities and loose the monopoly over religious activities, studies, and chanting mantras and hyms. As he does not belong to any caste, Brahmins made a false stories and made literature showing him a Brahmin. And if they proved Bhagwan Valmiki being a Brahmin then other peoples carry on the same faith in Brahmin.

All these rumours were the cause of “Manusmriti” & “Dharamshastra”. Famous scholar M.O. Mathai in his work “Reminiscences of the Nehru Age” (Nehru Yug Ki Yaaden) Page 25 wrote about Vir Shiromani Dr. Bhim Rao Ambedkar –

“Then Ambedkar said with pride – The Hindus wanted the Vedas, and they sent for Vyasa who was not a caste Hindu, the Hindus wanted an epic and they sent for Valmiki who was a untouchable. The Hindus want a constitution, and they have sent for me”. He said, “The greatest tragedy of the Hindi belt in India is that the people of the region discarded Valmiki and installed Tulsidas”. He expressed the view that the people of this vast region will remain backward and obscurantist until they replace Tulsidas by Valmiki.”

Valmiki, the tapasvi, meditating on the nature of things, He has the freedom of the three worlds:  he knows the past and the future as well as the present.   He unites in himself all these qualities.

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In the seventh book of the epic, Vālmīki is spoken of as a friend of King Daśaratha. Rāma's brother Lakṣmaṇa leaves the pregnant Sītā (Rāma's wife) in Vālmīki 's hermitage. Finally, it is Vālmīki who shelters Sītā, raises her two sons, and plays the role of reconciler between Rāma and Sītā by testifying publicly to Sītā's purity. In this context, Vālmīki describes himself as a son of Pracetas, which makes him a member of the family of Bhṛgus, an influential lineage of brahmans in ancient India.