Ever since the Kuṟaḷ was written, it served the Dharma Śāstra of the people who used Sanskrit. The conduct and the lifestyle of individual irrespective religion and sect of the people by the Dharma Śāstra which indeed ghryasūtras and the Brāhmins guided all sections including marriage and which was called maṟaivaḻi in Silapadikkāram. We have seen Kaṇṇaki (heroine) was married to hero Kōvalan according Vedic rites though one was a Jain and another was Ajivika. The common of Dharma was all pervasive. There was no sepearte Dharma of the domestic life other than Dharma texts. Tirukkuṟaḷ being an abridgement of Dharma could have been followed by Jains from the time of compositions.
There are three commentaries from Jain monasteries collected from the nineteenth century which have been found on palm leaf manuscripts. These are Jain commentaries, their language makes scholars 18th-19th centuries. They are mostly brief and are generally adoring Jain Tīrthankara referred to as Svāmi and colloquial in expression but not mentioned in texts.
There is a Jain text of 13th century named Pratiṣṭha Tilaka, where it was exclusively used by the Digambara Jains, throughout Karnataka regions. The Ācārya who composed the text — Nemichandra — gives over ten generations of his ancestors, who migrated from Tamiḻnadu in the Tenth century. The earliest Ācārya of this line more than are said to have been Brāhmaṇas who hailed from Kāñcīpuram. Many of the famous names of Ācāryas who were followers of Jaina Dharma are mentioned. But there is no reference of Vaḷḷuvar in the list. Nor do we know the names of any of the Jaina commentators of the 19th century. As the kingship and law enforcement where common to all sect the common Dharma Śāstras have been used but there is yet no evidence to show that present Tirukkuṟaḷ is a text of Jaina origin.
