What does Anusaya Kilesa means? How to remove them completely? (2000 years old Buddhist cave near my village)

Anusaya kilesa is lying dormant karmic influence after attaining Nirvana. I am putting various views as under;  


SN goenka told in his speech that it can only remove by Vipassana. He put forward Buddha's journey towards enlightenment, denying every teacher discovered the way, Vipassana. 
Dr. Ambedkar says that Vipassana only can't remove it. He emphasis on doing good deeds is the only way with perfected 10 paramitas. He also said Nirvana doesn't mean "Inactive calming down of flame" but that of "blowing out with wholesome deeds"! He is hero in our nation who did welfare of depressed and downtrodden peoples. 
The great old Kapila of that day where Siddhartha born, says, when the pot is removed by potter after done, he remove it and stops stroking further. So, for time being that movement of wheel is compared to dormant karmic influence of prarabdha karma. He says in knowledge all karma that previously done and yet to come doesn't exist. But the small portion of prarabdha karma still remains. That portion of karma can be compared to arrow has been released from bow and no one can stop it. 
Buddha also said in some poem, "I am unbound, my granery is empty by not putting new grains. I emptied it".


Please all venerable sir and upasakas, clear this doubt. Please answer it with minimum scriptural texts. Personal experience is more I am interested in. Thank you in advance. May all being Happy!
After attaining Nirvana, there is not any anusaya kilesa lying dormant. Nirvana is the uprooting of the anusaya kilesa.

Also, anusaya kilesa is not exclusively karmic influence. Anusaya kilesa starts as a natural in-born element, unrelated to kamma, as follows:


  For a young tender infant lying prone does not even have the notion
  ‘identity,’ so how could identity view arise in him? Yet the
  underlying tendency to identity view lies within him. A young tender
  infant lying prone does not even have the notion ‘teachings,’ so how
  could doubt about the teachings arise in him? Yet the underlying
  tendency to doubt lies within him. A young tender infant lying prone
  does not even have the notion ‘rules,’ so how could adherence to rules
  and observances arise in him? Yet the underlying tendency to adhere to
  rules and observances lies within him. A young tender infant lying
  prone does not even have the notion ‘sensual pleasures,’ so how could
  sensual desire arise in him? Yet the underlying tendency to sensual
  lust lies within him. A young tender infant lying prone does not even
  have the notion ‘beings,’ so how could ill will towards beings arise
  in him? Yet the underlying tendency to ill will lies within him. 
  
  MN 64


Anusaya kilesa is "uprooted" by seeing clearly the five aggregates and six spheres are not-self (anatta), as follows:


  Bhikkhu, when one knows and sees... nonself, the underlying tendencies
  are uprooted. 
  
  SN 35.56


Or as follows:


  And what is the way of developing immersion further that leads to the
  ending of defilements?
  
  It’s when a mendicant meditates observing rise and fall in the five
  grasping aggregates.
  
  ‘Such is form, such is the origin of form, such is the ending of form.
  
  Such is feeling, such is the origin of feeling, such is the ending of
  feeling.
  
  Such is perception, such is the origin of perception, such is the
  ending of perception.
  
  Such are choices, such is the origin of choices, such is the ending of
  choices.
  
  Such is consciousness, such is the origin of consciousness, such is
  the ending of consciousness.’
  
  This is the way of developing immersion further that leads to the
  ending of defilements.
  
  AN 4.41


As for Dr. Ambedkar, his statement is false and an unwholesome wrong view about Buddhism for political purposes. 

Also, the truth of Buddhism cannot be understood without scriptural texts.