Yes. Jñānāvaraṇīya (Gnanavarniya) karma has 5 subtypes, parallel to the 5 kinds of jñāna (knowledge) it obscures:

1. Mati‑jñānāvaraṇīya karma

– Obscures mati jñāna (sensory / mental knowledge: seeing, hearing, thinking, remembering).

1. Śruta‑jñānāvaraṇīya karma

– Obscures śruta jñāna (scriptural / verbal knowledge: understanding teachings, language, study).

1. Avadhi‑jñānāvaraṇīya karma

– Obscures avadhi jñāna (clairvoyant knowledge of distant / subtle material objects).

1. Manaḥparyāya‑jñānāvaraṇīya karma

– Obscures manaḥparyāya jñāna (telepathic knowledge of others’ thoughts).

1. Keval‑jñānāvaraṇīya karma

– Obscures keval jñāna (infinite, perfect omniscience of an Arihant / Siddha).

So, whenever any of these five knowledges is weak, confused, or not manifest, from the Jain viewpoint it is due to the corresponding subtype of jñānāvaraṇīya karma.

Both Digambar and Śvetāmbar traditions accept these same 5 subtypes; there is no major difference here, only minor variations in language or detail.