Here is a concise, Jain-dharma–centered overview.

Karma bhumis (types of karmic bondage) in Jainism

• Jnanavarana karmas (knowledge-obscuring): These karmas veil or limit the soul’s true knowledge and clarity.
• Darsanavarana karmas (perception/seeing-obscuring): These karmas obscure right perception and discernment.
• Mohaniya karmas (deluding): They mislead the soul, causing attachment, desires, and confusion.
• Antaraya-karma (interruption/inhabiting): These karmas hinder the soul’s natural abilities at critical moments (e.g., when choosing or acting rightly).
• Vedaniya karmas (experience-producing): They determine the pleasant or painful experiences we undergo in life (the sense of sensation and its intensity).
• Nama-karma (name/fame): They shape the fame, honor, and social name one acquires in life.
• Gotra-karma (lineage/family): They influence one’s family, caste, and inherited social standing.
• Ayushya-karma (life-span): They determine the length of one’s life.

Key differences and how they operate

• Scope: Jnanavarana and Darsanavarana directly veil cognition and perception, while Mohaniya distorts free will and attachment. Antaraya hinders decisive opportunities. Vedaniya governs the quality and quantity of experiences. Nama-, Gotra-, and Ayushya-karmas shape external conditions of life (name, lineage, lifespan) rather than inner mental states alone.
• Time orientation: Jnanavarana, Darsanavarana, Mohaniya, Antaraya primarily affect present-mituations and decisions; Vedaniya affects felt experiences across lifetimes; Nama, Gotra, Ayushya set long-term social and existential conditions.
• Tradition-specific nuance: In Digambara and Śvetāmbara sources there are subtle wording and emphasis differences about how exactly these karmas bind and how their fruits ripen, but the fundamental classification and purpose are the same.

Current time cycle (cosmology)

• Jain cosmology divides time into two alternating halves: Utsarpini (ascending or increasing-phases) and Avasarpini (descending or decreasing-phases). Time progresses through cycles of successive ages within these halves.
• In traditional Jain texts, we are understood to be in the present cycle within the descending half (Avasarpini). The cycle consists of many ages (yugas) with varying moral and cosmic conditions; over time virtue and lifespan tend to decrease and suffering can increase, though there are spiritual opportunities for liberation at any time.
• Exact counts or ordinal labels (e.g., which number of age we are in) vary across sources, and different Jain sects may phrase the sequence a bit differently. If you need a precise, numerically labeled position within a particular text or tradition, I can pull that from a specific Jain scripture or commentator.

If you’d like, I can provide the exact Sanskrit terms and their digambara/shwetambara variances as described in recognized Jain scriptures, or guide you to a trusted Jain knowledge resource for deeper study.