"Almost every religious community (incl. Christians) have claimed Tiruvaḷḷuvar. The ethics of T. are to some extent reflection of Jaina moral code, and we do find several purely Jaina technical terms (cf. K. V. Zvelebil, Tamil literature, 1975, 125 ftn 86). However, the moral code is eminently pragmatic and empirical." pg. 670, K. V. Zvelebil, Lexicon of Tamil literature, 1995.
”The epithets for a god used in TK are very Jain-like: cf. *malar micai-y-ēkiṉāṉ* (TK 3)"he who walked on the lotus flower"; according to the Jaina conception, arhat has the lotus flower as his vehicle and is called, in Jaina writings, *pūmēl naṭantāṉ*, and his feet *malarmicai naṭanta malaraṭi*; *eṇkuṇattāṉ* (9) 'he of the eight-fold qualities"; *aṟa-vāḻi-antaṇaṉ* (8) "the antaṇaṉ (who had the wheel of dharma)"; some of the other epithets given by Vaḷḷuvar to the god have a string ascetic flavor (TK 4 *vēṇṭutal vēṇṭāmai ilāṉ* "he who has neither desire nor aversion", TK 6 *poṟi vāyil aintu avittāṉ* "he who has destroyed the gates of the five senses") and suggest a Jaina atmosphere. Camaya Tivvākara Muṉivar (16th century), a Jaina commentator on the Jaina work Nīlakēci, cites the TK frequently as *em ōttu*, "our (i.e. Jaina) authority". The particular place of importance given to vegetarianism (TK 251 - 260) and abstention from killing (*kollāmai* cf. the Jaina a-himsaa, which is the most important of the *vrata-s*, "vows") e.g. TK 321-333, has a Jaina flavor too."
(K. V. Zvelebil, Tamil Literature, pg. 125, E. J. Brill, Leiden/Koln).
Nowadays, as Nations become more civilized, their democratic governments ban the capital punishment altogether. Tiruvalluvar, due to his compassion for all living beings, seems to be the First human on record to call for such a ban by Governments. See Nāmakkal Kaviñar's commentary on TK 550:
https://nganesan.blogspot.com/2011/09/kural-550-and-deathsentence.html