និរាសនគរវត្ត Niras Nokor Wat-1969 Edition

by Suttantaprija Ind & Team Teng Ly

The 1969 version of Oknha Suttantaprija Ind's famed poem, Niras Nokor Wat [Journey to Nokor Wat], edited by Cambodian writer Ly Team Theng.

Publication: Phnom Penh, Buddhist Institute.

Published: 1969

Authors: Suttantaprija Ind & Team Teng Ly

Pages: 129

Language : Khmer

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Note: the cover page has the following subheader in French: Un pèlerinage a Angkor, poème composé par Oknha Suttantaprija IN, 1ere édition, tirage 3,000 exemplaires”[A pilgrimage to Angkor, poem by Oknha Suttantaprija IN, 1st edition [of this version, not the full poem], 3,000 copies print run].

Introduction 

ពុទ្ធសាសនបណ្ឌិត្យ បានបោះពុម្ពផ្សាយអត្ថបទ ពាក្យកាព្យ និរាសនគរវត្ត” នេះ រួចម្តងមកហើយ គឺផ្សាយក្នុងទស្សនាវដ្ដី កម្ពុជសុរិយា ឆ្នាំ ១៩៣៤ លេខ ៧‑៨-៩។ កាលគ្រានោះ អ្នកនិពន្ធនៃពាក្យកាព្យ បានយកសំណៅមកប្រគល់ឲ្យពុទ្ធសាសនបណ្ឌិត្យ ចុះផ្សាយដោយលោកជាអ្នកពេញចិត្តក្រៃលែងចំពោះអក្សរសាស្ត្រ។ យើងក៏សូមថ្លែងអំណរដ៏លើសលុបចំពោះកវីរូបនេះផង។

ពពួកអ្នកសិក្សាស្រាវជ្រាវ និងអ្នកនិយមពាក្យកាព្យឃ្លោងដែលធ្លាប់អាន ធ្លាប់សិក្សាអត្ថបទនេះ ជាច្រើននាក់ បានមកសុំឱ្យយើងចាត់ចែងយកមកបោះពុម្ពសារឡើងជាថ្មីម្តងទៀត ធ្វើជាសៀវភៅមួយដោយឡែក។ យើងក៏ចាត់លោក លី ធាមតេង អ្នកស្រាវជ្រាវប្រចាំវិជ្ជាឋានយើង ឲ្យរើអត្ថបទនេះមកផ្ទៀងផ្ទាត់សេចក្តី និងតម្រូវអក្ខរាវិរុទ្ធដែលភ្លាំងភ្លាត់ កាលបោះពុម្ពលើកមុន ឲ្យបានត្រឹមត្រូវ ហើយនិងធ្វើនយលក្ខណៈខ្លះពន្យល់ ពាក្យណាដែលពិបាកៗ ដូចជាពាក្យដែលគេធ្លាប់ប្រើតែកាលពីសម័យនោះ ពាក្យខ្លះក្លាយមកពីភាសាបរទេស និងពាក្យខ្លះទៀតជាសំដីអ្នក ស្រុកនៅភូមិភាគបាត់ដំបង — សៀមរាប — ហើយដែលអ្នកខេត្តដទៃទៀតពុំសូវធ្លាប់ឮ។ ការបន្ថែមនយលក្ខណៈបែបនេះ ដើម្បីជួយសម្រួលអ្នកអានទូទៅ ជាពិសេសអ្នកសិក្សាដែលមានវ័យនៅក្មេងៗ ឲ្យបានងាយយល់ អាចឈោងចាប់ន័យនិងរសខ្លឹមសារ ក្នុងពាក្យកាព្យនេះបានច្បាស់លាស់។ ប៉ុន្តែទោះបីជាខំយ៉ាងនេះក្តី ក៏គង់នៅមានខ្វះចន្លោះច្រើនទៀតមិនខាន យើងក៏សុំអភ័យទោសចំពោះលោកអ្នកអាន អំពីការខ្វះខាតភ្លាំងភ្លាត់ខ្លះក្រៅចេតនានេះផងដែរ។

គោលបំណងធំរបស់យើង គឺការបំផុសនូវពាក្យកាព្យ និងធ្វើឲ្យលេចភ្លឺត្រចះត្រចង់ឡើងនូវសម្ផស្សកាព្យ សំនួនវោហា ព្រមទាំងអត្ថរសជាខ្លឹមសារ ដែលកវីបានបង្កប់នៅលាយឡំក្នុងអត្ថបទនេះ ព្រោះថារបស់ល្អយ៉ាងណាក៏ដោយ បើគេពុំបានលាតត្រដាងឲ្យឃើញរូបឆោមទេ ស្ថិតនៅលាក់ខ្លួនដោយកៀនកោះ របស់នោះឯងក៏ពុំមានប្រយោជន៍អ្វីឡើយ ហើយជាការឥតអំពើថែមទៀត។ ដូច្នេះ យើងត្រូវតែព្យាយាមលើកយកមកផ្សាយជាសាធារណៈ ទើបបានជាការសិក្សា យកជាបទពិចារណា បង្កើនស្មារតីចេះដឹង ឲ្យកាន់តែបរិបូណ៌ឡើង ដើម្បីជាហិតប្រយោជន៍ចំពោះអ្នកអាន អ្នកសិក្សាទូទៅ។

ពិតមែនហើយ អត្ថបទនេះ អ្នកនិពន្ធអធិប្បាយតាមការពិតទាំងស្រុង គឺលោកឃើញយ៉ាងណា ឮយ៉ាងណា គិតយល់យ៉ាងណា លោកក៏សរសេរយ៉ាងនោះ ប៉ុន្តែធម្មតាការពិតពេក រមែងប៉ះពារទៅលើនេះ លើនោះ នាំឲ្យកើតរង្កៀសខ្លះ ក៏មិនខានដែរ។ តែណ្ហើយចុះ យើងសុំចម្លងទាំងស្រុងតាមអត្ថបទដើម ឥតហ៊ានកែ ហ៊ានបំផ្លើស មួយម៉ាត់ណាឡើយ ត្បិតចង់រក្សាលក្ខណៈដើមឲ្យនៅបរិសុទ្ធ ហេតុការណ៍ចាស់ៗ ក៏ឲ្យនៅគ្រប់ សម្រាប់ឲ្យអ្នកអាន អ្នកសិក្សាឆ្លុះមើលឃើញរបៀបរបបការរស់នៅនៃស្រុកយើង និងចិត្តគំនិតរបស់អ្នកស្រុកយើងកាលពីសម័យនោះ។ ដូច្នេះ បើលោក អ្នកអានឆ្ងល់ត្រង់ណា ឃើញពុំសមត្រង់ណា ក៏សុំរិះគិត យកកាលទេសៈធ្វើជាប្រមាណ ទើបកាត់សេចក្តីសង្ស័យទាំងនោះបាន។

ទីបំផុត ពុទ្ធសាសនបណ្ឌិត្យ សូមជូនសេចក្ដីកោតសរសើរយ៉ាងជ្រាលជ្រៅ ចំពោះសន្តានចិត្តលោកកវី សុត្តន្តប្រីជា ឥន្ទ ដែលបានទុកស្នាដៃជាច្រើនក្នុងអក្សរសាស្ត្រ និងវប្បធម៌ជាតិ រាប់ថាជាអ្នកប្រាជ្ញអក្សរសាស្ត្រមួយរូបយ៉ាងឆ្នើម ក្នុងដើមសតវត្សទី ២០។

ភ្នំពេញ ថ្ងៃទី ៣០ មីនា ១៩៦៧ | ពុទ្ធសាសនបណ្ឌិត្យ

The Buddhist Institute previously published the article The Poem of Niras Nokor Wat” in the 1934 issue of Kampuchea Suriya magazine, vol. 789. At that time, the poet entrusted the work to the Institute for publication, reflecting his deep passion for literature. We would also like to express our deepest gratitude to this poet.

Many scholars and poetry enthusiasts who have studied this work have requested its republication as a standalone book. In response, we engaged Ly Theam Teng, a researcher at our institute, to review the article, ensuring accurate spelling and grammatical correctness based on the previous edition. Additionally, Teng provided explanations for challenging terms, including words from earlier generations, loanwords from foreign languages, and regional dialects from the Battambang-Siem Reap area, which may be unfamiliar to readers from other provinces. These clarifications aim to make the text more accessible, especially for younger scholars, by enhancing their understanding of its meaning and content [see some examples below]. Despite our best efforts, there may still be some oversights, for which we sincerely apologize.

Our primary goal is to illuminate the poem’s words and highlight the beauty, rhetoric, and depth of meaning that the poet has embedded within it. Regardless of how profound something may be, if its beauty remains concealed, it risks becoming meaningless and unappreciated. Therefore, we must strive to bring this work to the public, encouraging study and reflection, and fostering a deeper awareness that enriches the knowledge of readers and scholars alike.

In this publication, the author presents the truth as he perceives it, based on what he has seen, heard, or thought. While the unvarnished truth can sometimes lead to unintended consequences, we have chosen to reproduce the original text faithfully, without any embellishments. Our aim is to preserve its authenticity, allowing readers and scholars to witness the way of life in our country during the earlier generation. Therefore, should any reader or scholar find certain aspects questionable or inappropriate, please consider the circumstances as an estimate to cut those doubts.

Lastly, the Buddhist Institute wishes to express its deepest appreciation to the poet Suttantaprija Ind, whose numerous contributions to national literature and culture have established him as a distinguished literary figure of the early 20th century.

Phnom Penh, March 30, 1967, The Buddhist institute.

Spelling evolution

Between the 1934 and 1969 editions of Niras Nokor Wat, some words have been altered in their written form, though their pronunciation likely remained the same. Below are a few examples comparing words as they appear in the 1934 version with their counterparts in the 1969 version:

  • កែវជីវា — កែវជីវ៉ា  the light of my life’
  • ទីបូរាណ — ទីបុរាណ ancient place’
  • ភទ្របុទ — ភទ្របទ Bhadrapad’ (tenth month of the Cambodian lunar calendar corresponding to mid-August — mid-September)
  • ភក្តី — ភ៍ក្តី loyal’
  • ផ្ជុម — ផ្ជុំ Pchum’, short for Pchum Ben, the Cambodian fall festival celebrating the deceased ancestors.
  • បទ — បត់ turn’
  • យិថ្កា — យុថ្កា anchor’
  • តំបន់ — ដំបន់ area’
  • សក្តិ៍ — សក្តិ rank’
  • ពន់ដា — ពន្ធដារ tax’
  • ផុក — ភក់ mud’

In both versions, the Khmer transliteration of the name of the first Conservateur d’Angkor, Jean Commaille, remained unchanged: មោនសៀរកុម្ម៉ៃ Monsieur Komai’.

Tags: poetry, literature, restoration, Khmer spelling

About the Authors

Suttantaprija Ind

Oknha Suttantaprījā [Sothnpreychea] Ind សុត្តន្តប្រីជាឥន្ទ (22 July 1859, Rokar Korng Village, Kandal Province – 8 Nov. 1924, Battambang) was a Cambodian monk and writer whose work is considered as pivotal” in the Cambodian literature transitional period between tradition and modernity. 

His stanza poem Niras Nokor Wat - on which he worked between 1909 and 1915, his manuscript having been discovered posthumously and published by the Buddhist Institute in 1934 -, related to his attending of King Sisowath’s ceremony at Angkor on Thursday 23 September 1909, marking the 1907 retrocession of Siem Reap and Battambang provinces from Siam and possibly commissioned by the King, is a Khmer literary modern-classic work [1], an account of a river journey [on the Sangke River] that becomes a meditation on life, desire, and impermanence,” according to Trent Walker. As Penny Edwards aptly remarked, Ind’s verse is burnished by his monastic training, Pali repertoire, and cosmopolitan schooling.” [“Inarguably Angkor”, in The Angkorian World, 2023, p 641.]

When Suttantaprija Ind was 15, he lived at Wat Prek Por, studying Pali scripts. At 18, he went to Phnom Penh to study under a Buddhist preacher called Prak at Wat Unalom. One year later, he studied with Lok Achar Sok for a year at Wat Keo pagoda, Battambang. He became a monk again when he was 20 at Wat Keo for one year, and went to study in Bangkok, Siam, in 1880. After seven years there he came back to Cambodia in 1887, during the time of Lok Prash Yakatha Chhum Khnon [th เจ้าพระยาอภัยภูเบศร (ชุ่ม อภัยวงศ์), kh ចៅពញាអភ័យភូបេស្ស (កថាថនឈុំ) Chao Ponhea Apheayphubet Kathatan Chhum [2]] (29 July 1861 – 27 Aug 1922), the last ruler of Battambang under Siamese control who appointed him Khon Vichit Voha and Hluong Vichit Vohar, special counselor, after he left the monastic life.

His life reflects the tensions between Cambodia, Siam and France at the time. For instance, his closeness to Kathathan Chhum could explain his choice of leaving for Bangkok, but also reflects the close family ties across the two countries: Chhum’s sister, acclaimed ballet dancer Khun Chom Iem Boseba [3](1864 – 1944), was one of King Norodom’s wives and, by giving birth to Prince Sutharot (18721945), at the origin of the Royal House of Norodom. But Chhum’s granddaughter, Princess Chao Sovathana ព្រះនាងចៅសុវឌ្ឍនា (th พระนางเจ้าสุวัทนา พระวรราชเทวี HRH Princess Suwattana) (15 Apr 1906- 10 Oct 1985) was to marry in 1924 Siam’s King Vajiravuth (Rama VI) April 15, 1906 — October 10, 1985), thus being Queen of Siam for less than one year.

According to researcher Thun Theara, he had translated a chronicle manuscript from Siamese into Khmer. The manuscript was a Cambodian palace chronicle, probably translated from Khmer into Siamese during Ang Duang’s reign, and collected by the Siamese intellectual K. S. R. Kulap (see Khing 2012, 15). Ind had probably come across the manuscript during his years as a Buddhist monk studying in Bangkok in the 1880s. In 1917 there was an effort in Thailand to compile and publish Khmer chronicle manuscripts that had been translated into Siamese since the reign of King Mongkut in the 1850s. The Thai edition included three different versions of the original Khmer manuscripts: the Nubbarath version of 1878 on the pre – fourteenth-century period, a manuscript composed during Ang Duong’s reign in around 1855 on the 1346 – 1794 period, and another text acquired by Coedès in the 1910s on the 1794 – 1865 period. The edition was published as Ratchaphongsawadan Krung Kamphucha (Royal chronicles of Cambodia).” [in Epistemology of the Past: Texts, History, and Intellectuals of Cambodia, 1855 – 1970, New Southeast Asia: Politics, Meaning, and Memory, University of Hawaii Press, 2024, Kindle Edition, p 47). 

After staying at Wat Kandal (Battambang) for ten years, Suttantaprija Ind — then 37 — decided to leave the monkood and married Lok Yay Tuet from Chomka Somroung village, Battambang, living in Chivea Thom village. In ជីវប្រវត្តិអ្នកនិពន្ធខ្មែរ [Biography of Khmer Writers] by Chhay Sokhai ឆាយ សុខៃ and Meas Sopanha មាស សុបញ្ញា (Phnom Penh, 2016, p 134 – 5), we find that in Battambang province everyone appreciated him for his contributions to society, called him Lok Achar Ind, and loved his work. People borrowed and hand-copied his works before they were published. The hand-copied books were passed around from person to person for reading and studying. Some people knew the entire collection of his poetry by heart. […] According to his daughter, Lone Ind, Suttantaprija Ind was frequently invited to talk about dharma and tell stories when there was an event or ceremony such as a wedding, open house, etc. He would come back home with a lot of money, which he would like to give away to his grandchildren. At night, he would lay flat on his stomach writing all night long.” 

In 1914, at 55, Suttantaprija Ind was back to Phnom Penh with honors, being granted the title of Oknha by King Sisowath for his contribution to the knowledge of Cambodian religion and traditions. He was called back to contribute to new Pali School (Ecole de Pali), with temporary quarters in the Silver Pagoda, trasferred in 1922 to the building where the Buddhist Institute was to be set [4]. He was particularly occupied with the preparation of a Pali-Khmer Dictionary, and with the Dharma’s saying verification department. He resigned his civil servant post at 65, returning to Battambang where he passed away a few months later, surrounded by his family. 

[1] According to Sharon May in her 2015 essay on Cambodian literature,“the Buddhist Institute, which printed Ukñā Suttantaprījā Ind’s famous Gatilok and other literature, became the nation’s first publisher in the early 1900s. Khmer-language newspapers and journals first appeared in the 1920s, although the first Khmer-owned and operated newspaper, Naggaravatta (Angkor Wat) did not appear until 1937. The first Khmer modern novel also appeared in the 1930s. A new Khmer term was invented for the novel, ប្រលោមលោក pralomlok, which means a story that is written to seduce the hearts of human beings. Many of these early works featured ill-fated lovers and contained moral and social critique. As was common for the era in Southeast Asia, and for writers such as Dickens and Tolstoy earlier in Europe, most novels were first serialized in newspapers or journals. Among the early novels still read today are The Waters of Tonle Sap by Kim Hak, The Tale of Sophat by Rim Kim, The Rose of Pailin by Nhok Them, and Wilted Flower by Nou Hach. Literature became linked with national identity, as quoted in the journal Kambuja Surya, If its writing disappears, the nation vanishes.”

[2] Abhayavongsa อภัยวงศ์ was a Thai noble surname used by the Thai family that formerly governed parts of Cambodia at the time it was ruled by Siam. Despite its long presence in Cambodia, it was never considered part of the Khmer nobility. The Abhayavongsa family governed Phra Tabong Province (modern Battambang Province, Cambodia) for six generations from the late 18th century, when Siam annexed the Khmer territories, until 1907, when the area was ceded to French Indochina effectively reuniting it with Cambodia. The title bestowed by the Thai King to the governor of Phra Tabong which was used by each successive governor was Aphaiphubet [Apheayphubet]. [source: Wikipedia].

[3] บุษบาท่ Bus’ba in Thai means flower. In The Gru of Parnassus: Au Chhieng among the Titans” (Udaya 15, 2021, p 127 – 82 [tr. by Robert Fowler), Gregory Mikaelian noted that 

her filiation varies according to the family trees available: for Népote and Sisowath, Khun Cham Iem Bossaba is the daughter of a Battambang mandarin and a relative of the royal family of Thailand, without further specification (Népote and Sisowath, État présent, 68); for Corfield, Yem Bossaba is the sister of Thao Sri Sudorn-nath, herself the grandmother of Phra Nang Chao Suvadhana (19051985), who married Rama VI (also known as Vajiravudh) in 1924, (Corfield, The Royal Family, 47 – 48); for Nhiek Tioulong, Khun Chom Iem is the daughter of a titled dignitary, Piphéak Bodin”, former governor of Siem Reap under Siamese authority, another of whose daughters, Mâm Keo, is the grandmother of Pranang Tiv, wife of Rama VI (Nhiek, Chroniques khmères, 44). At this stage, the divergences are easily resolved: the Battambang mandarin” father of the two sisters (one of whom is the grandmother of one of the wives of King Rama IV) is none other than Piphéak Bodin,” governor of Siem Reap falling within the orbit of the regents of Battambang (Loch, Chronique des vice-rois de Battambang”). On the other hand, things become complicated when you try to clarify the identity of this dignitary and that of the mother of Iem. If you follow the genealogies of the Siamese royal family (“Khmer-Siam Royal Family Tree”), she is none other than the daughter of the eighth governor of Battambang (see likewise Khuon, Battambang et sa région, 119 and So, The Khmer Kings, Book II372).

[4] It has often be said that Ind had worked at the Buddhist Institute but this institution was founded on 12 May 1930 by King Sisowath Monivong of Cambodia, King Sisavong Vong of Laos, the Governor General of Indochina Pierre Pasquier and George Coedès, then director of the EFEO.

Publications 

  1. ព្រះរាជពង្សាវតារខ្មែរ [Preah Reach Pongsavatta Khmae] [Khmer Royal Chronicle], tr. from Thai by I.S [5].; tr. FR, Martine Piat, Chroniques royales khmer”, BSEI, XLIX, n 1, p 35 – 44, n 2, 1974, p 859 – 74.
  2. និរាសនគរវត្ត Niras Nokor Wat [A Journey To Angkor Wat; Separation of Angkor” in Khing Hoc Dy’s translation], 1st edition 1924, Buddhist Institute, Phnom Penh, repub. 19691998.
  3. ចំបាំងតាកែ ភ្នំក្រវ៉ាញ [Chambang Ta kè Phom Kravanh], tale.
  4. រឿងអំបែងបែក Rueng Ambeng Bek [Broken Pot Story], novel in verse, Phnom Penh, 1953.
  5. បឋមសម្ពោធិ Pakthorm Somphoti, poem.
  6. លោកនីតិបករណ៍ Lok Nitepkor, poem.
  7. សុភាសិតច្បាប់ស្រី Sopheasit Chbap Srey [Useful Bits of Advice for Women], Buddhist Institute, Phnom Penh, (2502), 1959; tr. FR: La morale aux jeunes filles, coll. Culture et civilisation khmeres, n 9, Phnom Penh, Buddhist Institute, 1965.
  8. គតិលោក Katilok [or Gatilok] [Walk in The World], 10 episodes published by the Buddhist Institute, Phnom Penh, 1971. [digital version via ៥០០០ឆ្នាំ 5,000 years website]
  9. ក្បួនមេកាព្យ Kboun Maykab [Rules for a Leader], Buddhist Institute, Phnom Penh.

Note: In his monograph on Suttantaprija Ind, Khing Hoc Dy noted that he helped Pere S. Tandart in his research on Khmer language when the Catholic missionary was active in Battambang. The latter published a few years later S. Tandart, Dictionnaire Français-Cambodgien, t 1, Hong-Kong, Imprimerie de la Société des Missions-Etrangères, 1910, 1104 p. In his review of the dictionary (Toun’g Pao, vol 13, 1912, p 744 – 5), Henri Cordier noted that the same author was set to publish an Essay on Khmer Grammar.” We do not know whether this project came to fruition.

[5] Known as Royal Chronicle ME, since the manuscript is kept at the library of the Missions-Étrangères (ME) in Paris. In his Histoire du Cambodge… (p 15), historian Mak Phoeun noted that this chronicle was apparently a translation into Khmer — made around 1909 (?) under the reign of Sïsuvatthi (Sisowath) (19041927) by the Achary Ind”, later known as Ukañā Suttant Prījā Ind” (1859 — 1924) — of a Cambodian royal chronicle previously translated into Siamese. It starts with King Rām de Joen Brai (or Rām I) and ends in 1811 AD. The text often records the same facts than other royal chronicles, yet is much more detailed in relation to events reported from the end of the 18th century, with a slightly different list of kings for the end of 17 th century.”

Team Teng Ly

Ly Team Teng លីធាមតេង 李添丁 [also Li Dham Ten] (15 May 1930, Kompong Siem District — 1978, captive of the Khmer Rouge) was a Sino-Khmer researcher and author who wrote many essays and novels that became Cambodian literature classics, and authored the first Khmer translation of Zhou Daguans 13th century account Zhenla and Its People, a work he considered as sacred”, since it is the only written relation of Angkor during the Khmer relation.

As a young reaseacher at Phnom Penh Buddhist Institute, he was remarked by ethnologist Éveline Porée-Maspéro, who appointed him at the Commission for the Study of the Cambodian Mores and Customs. Later, Ly Theam Teng founded the Khmer Writers Association, with its bi-monthly publication Ecrivains Khmers (“Khmer Writers”), and contributed to the first Cambodian journal of literary studies, Kambuja suriyā - a monthly publication of the Buddhist Institute. 

With a solid knowledge of Chinese, Vietnamese and French literature, Ly Theam Teng was active on the international scene, attending the 1958 Afro-Asian Writers’ Conference in Tashkent (then USSR) as part of the non-aligned movement encouraged by Prince Sihanouk. In 1962, he was invited to China by the China Writers Association, which gave him the opportunity of meeting with Chinese writers such as Yang Shuo, and of perusing older editions of Zhou Daguan’s travelogue.

Before the Khmer Rouge takeover in 1975, had published a biography of Khmer poet Krom Ngoy (1966), collected oral traditions in the Siem Reap area, and achieved the first comprehensive history of Cambodian literature, Outline of Khmer Literature Development (1972). He published his work on Zhou Daguan in 1972, later reprinted in various editions and now available in digital format at Angkor Database.

Married to Ly Thirak (maiden name Eam Kim Houy 穗金惠), with whom he had five children, Ly Team Teng was arrested by the Khmer Rouge in 1975 and died of exhaustion in 1978. After the war, his widow and one of their sons helped researcher and translator Uk Solang to find his preparatory notes for his translation of Zhou Daguan, as he was studying the Khmer phonetic origin of certain terms used by the Chinese chronicler. 

Ly Team Teng’s contribution has been highlighted by Cambodian scholars such as Khing Hoc Dy. Since 2021, a Center for Khmer Studies (CKS) research unit is working on his legacy.

Publications

  • រឿង រំដួលភ្នំគូលេន, ប្រលោមលោក [Romduol Phnom Kulen, novel] ភ្នំពេញ, ១៩៥៤ (Phnom Penh, 1954)
  • រឿង រស្មីចិត្ត, ប្រលោមលោក [Reaksmey Chet, novel] ភ្នំពេញ, ១៩៥៥(១៩៥៤) (Phnom Penh, 1954, published 1955)
  • រឿង ព្រះបរមរាជា, ប្រលោមលោក [The King’s Story, novel] ភ្នំពេញ, ១៩៥៥ (Phnom Penh, 1955)
  • រឿង សិរីស្វេតច្ឆត្រ, ប្រលោមលោក [Srey Svetchhat, novel] ភ្នំពេញ, ១៩៥៥, (១៩៥៤) (Phnom Penh, 1954, published 1955)
  • រឿង សុបិន្តពេលយប់, ប្រលោមលោក [Night Dreams, novel] ភ្នំពេញ, ១៩៥៥ (Phnom Penh, 1955)
  • ពង្សាវតារខ្មែរសង្ខេប, សិក្សា​កថា [A Brief Khmer Genealogy, study] ១៩៥៩ (Phnom Penh, 1959)
  • អក្សរសាស្រ្តខ្មែរ, សិក្សាកថា [Khmer Literature, study] ១៩៦០ (Phnom Penh, 1960)
  • ពង្សាវតារប្រទេសកម្ពុជា, សិក្សាកថា [Chronicles of Cambodia, study] ១៩៦៤ (Phnom Penh, 1964)
  • រឿងភ្នំស្រីវិបុលកេរ្តិ៍​(ខេត្តសៀមរាប​) [Phnom Srey Vibol Ker, Siem Reap], editor
  • រឿង ឆ្លងពពកស្អាប់, ប្រលោមលោក [Dark Clouds, novel] ភ្នំពេញ, ១៩៦៦ (Phnom Penh, 1966)
  • រឿង នារី និងបុប្ផា, ប្រលោមលោក [The Story of Neary and Bopha, novel] ភ្នំពេញ, ១៩៦៧ (Phnom Penh, 1967)
  • Edited text of និរាសនគរវត្ត Niras Nokor Wat, Kampuchea Suriya, Phnom Penh,1967
  • វិវត្តន៍នៃអក្សរសាស្រ្តខ្មែរ, សិក្សាកថា [Evolution of Khmer Literature, study] ១៩៧២ (1972)
  • អ្នកនិពន្ធខ្មែរ ដែលមានឈ្មោះល្បី [Famous Khmer Writers, eversion at elibrary of cambodia]
  • កំណត់ហេតុរបស់ជីតាក្វាន់ អំពីប្រពៃណីនៃអ្នកស្រុកចេនឡា [Zhiv Takwan Diary, translation], Phnom Penh, 1972 – 1973 (3d edition)]
  • សៀវភៅ អ្នកនិពន្ធល្បីឈ្មោះរបស់ខ្មែរ, សិក្សាកថា [Outline of Khmer Literature Development, study], ភ្នំពេញ, ឆ្នាំ១៩៧២ (Phnom Penh, 1972)