The Four Jhanas - List

In the the first jhana, the five jhana factors i.e. applied thought, sustained thought, rapture (joy), happiness, one pointedness of the mind are gained and are used in order to abandon the hinderances (the jhanangani) i.e. Sloth and torpor, doubt, ill will / aversion, restlessness, greed and sensual desire. (See links below for further details of the five jhana factors and the five hinderances).
This first jhana is pathama jhana , that is, directed thought and evaluation, rapture and pleasure in the unification of the mind.
In the scriptures the first jhana is described as follows: "Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion" (Bhayabherava Sutta, DN 4: trans. Bhikkhu Nanamoli and Bhikkhu Bodhi).
This state is entered from a nonjhanic state, and because it is close to the nonjhanic state, although the mind is brought together, one can return to the nonjhanic state at any time.
This state includes initial and sustained application, continuous efforts to turn toward the counterpart sign (patibhaga-numitta, the object of samatha), which are gross factors, so aim to then dwell in the more tranquil second jhana where these applications will disappear.
In this step remains therein, thoughts, with thought processes, exaltation and well-being engendered by detachment.

In the second jhana, applied thought and sustained thought (or initial application and sustained application) are abandoned and rapture, happiness and one-pointedness of the mind are gained. This is borne from concentration. Understanding and release of the applied and sustained thought brings relief or ease.
This is dutiya jhana , internal assurance, rapture and pleasure in the unification of the mind.
From the scriptures the second jhana, "With the stilling of applied and sustained thought, I entered upon and abided in the second jhana, which has self confidence and singleness of mind without applied and sustained thought, with [still the] rapture and pleasure born of concentration." (Bhavabherava Sutta, MN 4: trans Bhikkhu Nanamoli and Bhikkhu Bodhi).
In this state the light is brighter and focus more sharp, there is no grasping on the nimitta (concentration) in order to sustain this jhana.
Once the removal of applied though and concentration is achieved from here to the next jhana one needs to concentrate on removing the rapture/joy experienced such that we can enter the third jhana where only ease/happiness and concentration remain. In the next step you should beginning also to understand the difference between joy or rapture and ease or happiness.
In this step one remains therein with inner peace, unification of the mind, without thoughts, without thought processes, with exaltation and well-being engendered by concentration.

In the third jhana, rapture is abandoned and subtle ease or happiness and one-pointedness of the mind are gained.
This is tatiya jhana, equanimity, pleasure in the unification of the mind.
In the scriptures the third jhana is expressed as follows: "With the fading away as well as rapture, I abided in equinamity, and mindful and fully aware, still feeling pleasure with the body, I entered upon an abided in the third jhana, on account of which noble ones announce: 'He has a pleasant abiding who has equanimity and is mindful.'" (Bhayabherava Sutta, NM: trans. Bhikkhu Namamoli and Bhikkhu Bodhi).
To move onto the next step once this happiness is understood to be a gross factor, one can start to abandon that to move onto the next step of replacing this ease with stillness.
In this step with the fading away of exaltation, one remains equanimous, mindful and endowed with thorough understanding, and one feels in the body well-being.

In the fourth jhana happiness is abandoned and in its place is gained One-pointedness of the mind and stillness and equanimity. Mindfulness is purified by equanimity.
This is catuttha jhana, complete equanimity with neither pleasure or pain and utter serenity of awareness in the unification of the mind.
"With the abandoning of pleasure and pain, and with previous disappearance of joy and grief, I entered upon an abided in the fourth jhana, which hs neither-pain-nor-pleasure and the purity of mindfulness due to equanimity" (Bhayabherava Sutta, MN 4 trans. Bhikkhu Nanomoli and Bhikku Bodhi).
This final steps is state beyond mental ease and dejectedness (somanassa and domanassa).
Post this step, the mind (citta) concentrated, purified, free of impurities (vigatupakkilese), it can then be directed to seeing by means of insight knowledge (nanna-dassana), understands the body as material and consciousness (vinnana) bound to it.
Then with concentrated mind, he produces a mind-made or psychic body (mano-mayam kayam) and draws that body out of this body. Just as one were to remove a reed from the grass (muiija) sheath, so too from the mind-made body is extracted a perfected mind-made body.
In this step after abandoning pleasantness and abandoning unpleasantness, gladness and affliction having previously disappeared, without unpleasantness nor pleasantness one is purified by mindfulness due to equanimity, and remains therein.
In this jhāna samādhi, there remains only one element, which is pure mental alertness, produced by perfect balance, free from all elements of disturbance. When this state of mind is attained, the meditator who has is not inactive or thinking of nothingness, nor is he in a condition of trance, as is the case in some other systems. In this instance, he becomes increasingly alert, because this concentration has made his mind sharp and keen, purified by the processes of jhāna from sensory defilements, impulses, and emotions. In this condition, the mind becomes suitable and fit to possess powers.