The fourth component of traditional Javanese law consists of prakara. While sloka, aksara, and sinalokan, are specialised, each having their own consistent core, prakara (perkara ng prakara kr 1 matter […] 3 lawsuit case) are derivatives. Albeit in abbreviated or random form, they repeat, quote, or embroider on phrases identified as belonging to other sloka phenomena. For example, sloka are not uncommonly included under both the standard 144 prakara items as, for example, in the Combi Surya Alam § 11 nos. 19, 20; § 14 no. 6; and § 15 no. 1; as well as in those standing outside the standard 144 as §§ 24, 29, 34 no. 3, and 36. If the Berlin Surya Alam is included with its mixing of sinalokan and sloka, several dozen full-fledged sinalokan are recognisably listed as prakara. Equally common is the inclusion of aksara, both aksara bener (andhih-andhihan) and aksara salah (uger-uger) within prakara. In the latter case they are listed under the Twenty Prakara in the Yogyakarta Surya Alam § 11 as a block mixed with other concepts such as corah, tatayi, enumeration of the scourges (gegetheng) in Classic Sloka, no. 6, and vignettes such as Ni Indun, etc. Because they are copies or representations, a great number of them have come down to the present. Sloka are thereby transformed from pithy phrases into idiomatic expressions and proverbs. Of the Thirty Prakara (Table 6.1) nearly half of them have found their way into modern Javanese proverbs. This argues that prakara were both shorthand for sloka phenomena of traditional Javanese texts and the source of future proverbs.

By way of documenting the first point, namely prakara borrowing from other sloka phenomena, a small, but revealing number of examples can be considered. The Twenty Prakara (§ 11) from the Yogyakarta Surya Alam provides an appropriate starting point. It includes as the next to last item the common sloka/sinalokan: adedamar tanggal sapisan kapurnam. The phrase's original emphasis is the figurative shift from the dim light of a new moon to the brightness of a full one. The message is illustrated in the Ki Samar v. Ki Awas vignette presented in Chapter 2 under didactic sinalokan. The narrative of the Pepakem Tjerbon (nos. 18, 13) illustrates how the darkness surrounding the claim of Ki Samar (vague, obscure) was dispelled by the veracity of Ki Awas (able to see, sight, proof).