Right, acceptance of Krambaddh also does not contradict to this. As a matter of fact, in addition to independence of future acts (with respect to kevalgyan), even kevalgyan is independent of future acts (ज्ञान के कारण ज्ञेय नहीं, ज्ञेय के कारण ज्ञान नहीं- कोई द्रव्य किसी द्रव्य के आधीन नहीं, कोई द्रव्य का परिणमन किसी अन्य द्रव्य के परिणमन के आधीन नहीं ~ ऐसा ही जैन दर्शन का वस्तु स्वातंत्र्य है)।
Just as a glimpse as to what should/does result in the thought process of the person believing the Krambaddh, do read this path.
As always said by swamiji, क्रमबद्ध के स्वीकार में अकर्तापने का अनंत पुरुषार्थ है।
I hope you’ll be reading these books, and you will be happy to find that there isn’t a single conclusion drawn from krambaddha that ceases purushartha from the path of moksha, instead it results in purushartha.
Remark: Refine your understanding of purushartha through these reading.