from the root word vana which also means "woods, forest": based on this root, vana has been metaphorically explained by Buddhist scholars as referring to the "forest of defilements", or the five aggregates; nirvana then means "escape from the aggregates", or to be "free from that forest of defilements". The term nirvana, "to blow out", has also been interpreted as the extinction of the "three fires", or "three poisons", namely of passion or sensuality (raga), aversion or hate (dvesha) and of delusion or ignorance (moha or avidyā). The "blowing out" does not mean total annihilation, but the extinguishing of a flame. The term nirvana can also be used as a verb: "he or she nirvāṇa-s," or "he or she parinirvānṇa-s" (parinibbāyati). To unbind Ṭhānissaro Bhikkhu argues that the term nibbāna was apparently derived etymologically from the negative prefix, nir, plus the root vāṇa, or binding: unbinding, and that the associated adjective is nibbuta: unbound, and the associated verb, nibbuti: to unbind. He and others use the term unbinding for nibbana. Ṭhānissaro argues that the early Buddhist association of 'blowing out' with the term arose in light of the way in which the processes of fire were viewed at that time - that a burning fire was seen as clinging to its fuel in a state of hot agitation, and that when going out the fire let go of its fuel and reached a state of freedom, cooling, and peace. Cessation of the weaving of the mind Another interpretation of nirvana is the absence of the weaving (vana) of activity of the mind. To uncover Matsumoto Shirō (1950-), of the Critical Buddhism group, stated that the original etymological root of nirvana should be considered not as nir√vā, but as nir√vŗ, to "uncover". According to Matsumoto, the original meaning of nirvana was therefore not "to extinguish" but "to uncover" the atman from that which is anatman (not atman). Swanson stated that some Buddhism scholars questioned whether 'blowing out' and 'extinction' etymologies are consistent with the core doctrines of Buddhism, particularly about anatman (non-self) and pratityasamutpada (causality). They saw a problem that considering nirvana as extinction or liberation presupposes a "self" to be extinguished or liberated. However other Buddhist scholars, such as Takasaki Jikidō, disagreed and called the Matsumoto proposal "too far and leaving nothing that can be called Buddhist". Relationship with other terms Release and freedom from suffering; moksha, vimutti Nirvana is