Can you explain "nirvana"? Can anybody explain to me about "nibbana" and how it is different form "nirvana"?

Are there views about it and ways to get to it?
Nirvana (Sanskrit, also nirvāṇa; Pali: nibbana, nibbāna - it's all the same word)


  Extinguishing the fires   
  
  In the Buddhist tradition, nirvana is described as the extinguishing of the fires that cause suffering.
  These fires are typically identified as the fires of attachment
  (raga), aversion (dvesha) and ignorance (moha or avidya).   For
  example, Rupert Gethin states:  Literally nirvāṇa means ‘blowing out’
  or ‘extinguishing’ [...] What the Pali and Sanskrit expression
  primarily indicates is the event or process of the extinction of the
  ‘fires’ of greed, aversion, and delusion. At the moment the Buddha
  understood suffering, its arising, its cessation, and the path leading
  to its cessation, these fires were extinguished. This process is the
  same for all who reach awakening, and the early texts term it either
  nirvāṇa or parinirvāṇa, the complete ‘blowing out’ or ‘extinguishing’
  of the ‘fires’ of greed, aversion, and delusion. This is not a ‘thing’
  but an event or experience.  Contemporary Buddhist scholar Ajahn
  Sucitto emphasizes that when these fires are extinguished, the mind is
  freed. Ajahn Sucitto states:  The metaphors associated with nibbāna
  often liken it to the blowing out of a fire. When it is no longer
  burning, the fire has “nibbāna’d”—the elements on which it was based
  are no longer in a state of combustion. This may seem like sterility
  and lifelessness from the viewpoint of the fire, but from the
  perspective of the elements it means life and potential. That is, when
  the fires of greed, hatred, and delusion are extinguished, the mind is
  free to operate in terms of its fullest capacity. 
  
  Freedom from suffering   
  
  In the Buddhist view, when the fires of attachment (raga), aversion (dvesha) and ignorance (moha or avidya)
  are extinguished, suffering (dukkha) comes to an end. The cessation of
  suffering is described as complete peace. Bhikkhu Bodhi states:  The
  state of perfect peace that comes when craving is eliminated is
  Nibbāna (nirvāṇa), the unconditioned state experienced while alive
  with the extinguishing of the flames of greed, aversion, and delusion.
  
  Freedom from rebirth
  
  In the Buddhist view, the fires of attachment (raga), aversion
  (dvesha) and ignorance (moha or avidya) are the forces which propel
  the cycle of rebirth (samsara). When these fires are extinguished,
  freedom from rebirth is attained.   Bhikkhu Bodhi states:  For as long
  as one is entangled by craving, one remains bound in saṃsāra, the
  cycle of birth and death; but when all craving has been extirpated,
  one attains Nibbāna, deliverance from the cycle of birth and death. 
  Paul Williams states:  Nirvana is broadly speaking the result of
  letting-go, letting-go the very forces of craving which power
  continued experiences of pleasure and inevitably suffering throughout
  this life, death, rebirth, and redeath. That, in a nutshell, is what
  nirvana is. It is the complete and permanent cessation of samsara,
  thence the cessation of all types of suffering, resulting from
  letting-go the forces which power samsara, due to overcoming ignorance
  (thence also hatred and delusion, the 'three root poisons') through
  seeing things the way they really are. 
  
  During life and after death   
  
  In the Buddhist tradition, a distinction is made between a person's experience of nirvana during
  their life and after their death. These two aspects of nirvana are
  described as:  Nirvana during life Pali: sa-upādisesa-nibbāna 
  Sanskrit: sopadhiśeṣa-nirvāṇa  Also translated as: nirvana with
  remainder; nirvana with residue  Indicates the experience of someone
  who has experienced nirvana in their lifetime but still remains in
  their physical body   Nirvana after death Pali: an-up ādisesa-nibbāna 
  Sanskrit: nir-upadhiśeṣa-nirvāṇa  Also referred to as: nirvana without
  remainder; nirvana without residue; or parinirvana  Indicates the
  experience of nirvana for someone after their death  
  
  Nirvana in this life   
  
  In the Buddhist tradition, it is believed that a practitioner can achieve nirvana during their life, or at the
  moment of death. When a practitioner experiences nirvana during their
  life, this experience is referred as nirvana-in-this-life, or more
  traditionally, "nirvana with remainder" (Pali: sa-upādisesa-nibbāna;
  Sanskrit: sopadhiśeṣa-nirvāṇa).   Contemporary scholar Rupert Gethin
  explains:  Like the Buddha, any person who attains nirvāṇa does not
  remain thereafter forever absorbed in some transcendental state of
  mind. On the contrary he or she continues to live in the world; he or
  she continues to think, speak, and act as other people do—with the
  difference that all his or her thoughts, words, and deeds are
  completely free of the motivations of greed, aversion, and delusion,
  and motivated instead entirely by generosity, friendliness, and
  wisdom. This condition of having extinguished the defilements can be
  termed ‘nirvāṇa with the remainder [of life]’
  (sopadhiśeṣa-nirvāṇa/sa-upādisesa-nibbāna): the nirvāṇa that comes
  from ending the occurrence of the defilements (kleśa/kilesa) of the
  mind; what the Pali commentaries call for short kilesa-parinibbāna.
  And this is what the Buddha achieved on the night of his awakening. 
  The experience of nirvana-in-this-life is said to result in a
  transformed mind that has the following qualities:  free from negative
  mental states  peaceful  non-reactive  
  
  Free from negative mental states   
  
  The experience of nirvana-in-this-life is said to be free from all negative mental
  states. For example, Walpola Rahula states that one who has achieved
  nirvana is "free from all ‘complexes’ and obsessions, the worries and
  troubles that torment others."   Damien Keown states:  Nirvana [...]
  involves a radically transformed state of consciousness which is free
  of the obsession with ‘me and mine’.  Rupert Gethin states:  Any
  person who attains nirvāṇa [...] continues to think, speak, and act as
  other people do—with the difference that all his or her thoughts,
  words, and deeds are completely free of the motivations of greed,
  aversion, and delusion, and motivated instead entirely by generosity,
  friendliness, and wisdom.  Contemporary Buddhist teacher Ajahn Sucitto
  states:  When the fires of greed, hatred, and delusion are
  extinguished, the mind is free to operate in terms of its fullest
  capacity.  Anam Thubten states:  Nirvana or whatever you want to call
  it means the complete deconstruction of all of our rigid mental
  patterns and habits as well the deconstruction of all of our limiting
  beliefs. This deconstruction creates a space for true inquiry. When we
  open our hearts and our minds completely, we are in a place where we
  can experience something new, a new truth, a new reality, a miracle
  that we haven't experienced in the past. We can see things differently
  and they present new, expanded opportunities, new horizons. 
  
  Peaceful   
  
  Nirvana is described as a state of perfect peace that comes when all negative mental states are eliminated. For example,
  Walpola Rahula states:  He who has realized the Truth, Nirvāṇa, is the
  happiest being in the world. He is free from all ‘complexes’ and
  obsessions, the worries and troubles that torment others. His mental
  health is perfect. He does not repent the past, nor does he brood over
  the future. He lives fully in the present. Therefore he appreciates
  and enjoys things in the purest sense without self-projections. He is
  joyful, exultant, enjoying the pure life, his faculties pleased, free
  from anxiety, serene and peaceful.  Damien Keown states:  It is clear
  that nirvana-in-this-life is a psychological and ethical reality, a
  transformed state of personality characterized by peace, deep
  spiritual joy, compassion, and a refined and subtle awareness.
  Negative mental states and emotions such as doubt, worry, anxiety, and
  fear are absent from the enlightened mind. Saints in many religious
  traditions exhibit some or all of these qualities, and ordinary people
  also possess them to some degree, although imperfectly developed. An
  enlightened person, however, such as a Buddha or an Arhat, possesses
  them all completely. 
  
  Non-reactive   
  
  In the state of nirvana, the mind is no longer reactive. Phillip Moffitt states:  Nibbana literally means "cooled"
  and is analogous to a fire that's no longer burning. Thus, when there
  is cessation, your mind no longer burns in response to the arising of
  pleasant and unpleasant in your life; it isn't reactive or controlled
  by what you like or dislike.  Ringu Tulku explains:  Someone who has
  attained [...] the state of nirvana, will no longer react within the
  pattern of aversion and attachment. The way such a person sees things
  will be nondualistic and therefore non-conceptual. [...] When this
  dual reaction is gone, nothing is haunting or fearful anymore. We see
  clearly, and nothing seems imposing, since nothing is imposed from our
  part. When there is nothing we do not like, there is nothing to fear.
  Being free from fear, we are peaceful. There is no need to run away
  from anything, and therefore no need to run after anything either. In
  this way there is no burden. We can have inner peace, strength, and
  clarity, almost independent from circumstances and situations. This is
  complete freedom of mind without any circumstantial entanglement; the
  state is called "nirvana" [...]. Someone who has reached this state
  has gone beyond our usual way of being imprisoned in habitual patterns
  and distorted ways of seeing these things.  Ajahn Sucitto states
  "qualities like calm, clarity, and kindness are all enhanced [...] the
  tinder and the sparkiness of the heart are removed."  
  
  Nirvana after death   
  
  In the Buddhist view, when an ordinary person dies and their physical body disintegrates, the person's
  consciousness passes onto a new birth; and the person is reborn in one
  of the six realms of samsara. However, when a person attains nirvana,
  they are liberated from ordinary rebirth. When such a person dies,
  their physical body disintegrates and their consciousness is said to
  be completely liberated. They are not reborn in the ordinary sense.
  Their consciousness does not take rebirth into a physical form.
  Contemporary scholar Rupert Gethin explains:  Eventually ‘the
  remainder of life’ will be exhausted and, like all beings, such a
  person must die. But unlike other beings, who have not experienced
  ‘nirvāṇa’, he or she will not be reborn into some new life, the
  physical and mental constituents of being will not come together in
  some new existence, there will be no new being or person. Instead of
  being reborn, the person ‘parinirvāṇa-s’, meaning in this context that
  the five aggregates of physical and mental phenomena that constitute a
  being cease to occur. This is the condition of ‘nirvāṇa without
  remainder [of life]’ (nir-upadhiśeṣa-nirvāṇa/an-up ādisesa-nibbāna):
  nirvāṇa that comes from ending the occurrence of the aggregates
  (skandha/khandha) of physical and mental phenomena that constitute a
  being; or, for short, khandha-parinibbāna.[f] Modern Buddhist usage
  tends to restrict ‘nirvāṇa’ to the awakening experience and reserve
  ‘parinirvāṇa’ for the death experience.  The experience of
  nirvana-after-death (paranirvana) is said to be beyond words or
  description. Walpola Rahula explains:  Nirvāṇa is beyond all terms of
  duality and relativity. It is therefore beyond our conceptions of good
  and evil, right and wrong, existence and non-existence. Even the word
  ‘happiness’ (sukha) which is used to describe Nirvāṇa has an entirely
  different sense here. Sāriputta once said: ‘O friend, Nirvāṇa is
  happiness! Nirvāṇa is happiness!’ Then Udāyi asked: ‘But, friend
  Sāriputta, what happiness can it be if there is no sensation?’
  Sāriputta’s reply was highly philosophical and beyond ordinary
  comprehension: “That there is no sensation itself is happiness’. 
  
  No words to describe the experience   
  
  In the Buddhist view, there are no words to describe the experience of nirvana-after-death.
  Walpola Rahula explains:  Now another question arises: What happens to
  the Buddha or an Arahant after his death, parinirvāṇa? This comes
  under the category of unanswered questions (avyākata). [Samyutta
  Nikaya IV (PTS), p. 375] Even when the Buddha spoke about this, he
  indicated that no words in our vocabulary could express what happens
  to an Arahant after his death. In reply to a Parivrājaka named Vaccha,
  the Buddha said that terms like ‘born’ or ‘not born’ do not apply in
  the case of an Arahant, because those things—matter, sensation,
  perception, mental activities, consciousness—with which the terms like
  ‘born’ and ‘not born’ are associated, are completely destroyed and
  uprooted, never to rise again after his death. [Majjhima Nikaya I
  (PTS), p. 486] 
  
  Physical existence is like a fire gone out   
  
  When a person who has reached nirvana dies, their physical existence is compared to a fire
  that has gone out. Walpola Rahula explains:  An Arahant after his
  death is often compared to a fire gone out when the supply of wood is
  over, or to the flame of a lamp gone out when the wick and oil are
  finished.[Majjhima Nikaya I (PTS), p. 487] Here it should be clearly
  and distinctly understood, without any confusion, that what is
  compared to a flame or a fire gone out is not Nirvāṇa, but the ‘being’
  composed of the Five Aggregates who realized Nirvāṇa. This point has
  to be emphasized because many people, even some great scholars, have
  misunderstood and misinterpreted this simile as referring to Nirvāṇa.
  Nirvāṇa is never compared to a fire or a lamp gone out.
  
  Source: Wikipedia