Śrī Bhaktisiddhānta Sarasvatī did a lot of revolutionary, controversial things. All of them were done to hammer home specific philosophical points that were extremely relevant to the audience he was dealing with in early 20th century Bengal. Adoption of Sanyassa and Saffron, for example. Wearing of the “brahmana’s thread” and śikha. He did this to boldly and vividly demonstrate the point that a Vaiṣṇava can play any social role, to downplay the existing emphasis on birth-caste, and for many other practical social reasons.
He also completely changed the description of the Paramparā, causing a huge controversy that persists to this day. “Paramparā” means, literally, “higher and higher” and refers to the “one after another” succession through which a school transmits its values and ideas. Bhaktisiddhānta described the Paramparā in terms of the major teachers who influenced the development of his branch of the Gauḍiya Vaiṣṇava school. Most people, however, think of “paramparā” solely as dīkṣa-paramparā, and take the word dīkṣa to mean the official acceptance of a student by a teacher (instead of the deeper meanings, “transmission of light/knowledge.”). These people accuse Bhaktisiddhānta of falsifying a paramparā for nefarious reasons. Such people, in my opinion, are utterly unimpressive, and merely wish, for whatever reason, to cast mud on a great person. Bhaktisiddhānta simply wanted to emphasize that what is important in a school is not their official membership in a family tree (seminal or ideological). What was important to a school were the ideas and values themselves. Therefore he identified the paramparā not as the family tree of his lineage, but as the idealogical tree – showing the major teachers.
To set the record straight, the dīkṣa paramparā of Śrī Bhaktisiddhānta Varshabhanavi Daitaya Dāsa is as follows (as told by Akincana Krishna das Bābājī, who learned it from Dina-bandhu dasa Bābājī, disciple of Gaura Kishor dasa Bābājī and thus guru-bhai (“godbrother”) of Śrī Bhaktisiddānta):