Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura has written that Rāmacandra Kavirāja was a lifelong renunciate and never married. Haridāsa Dāsa, on the other hand, writes in his Gauḍīya Vaiṣṇava Abhidhāna that Rāmacandra did get married, but never lived with his wife. Śrīnivāsa Ācārya saw Rāmacandra as a groom and said a few words to him about the temporary nature of material life, thus awakening within him an indifference to worldly life such that he never took up the duties of householder life. This story has been taken from a book that is not accepted as authoritative by everyone. The following quote is taken from there:

[Śrīnivāsa Ācārya said,] “Just look at how much enthusiasm everyone has for this wedding! They are spending so much money and for what? Just to purchase illusion and quarrel. They don’t know that Māyā has placed a noose around their necks and so they take great interest in the auspicious invocatory rituals. People celebrate weddings thinking that they are auspicious when they are not and that they have been fulfilled when they have not.”

Overcome with affection for Rāmacandra, Śrīnivāsa Ācārya gave him the dīkṣā mantra and engaged him as his personal servant. He had an unparalleled devotion to his guru and would follow his guru’s words without any reservation. Though Bīrahāmbīra became Śrīnivāsa Ācārya’s disciple, Rāmacandra Kavirāja acted as his śikṣā-guru. Rāmacandra Kavirāja also visited Vṛndāvana where he associated with Jīva Gosvāmī and the other Vaiṣṇavas, receiving their blessings. They were very pleased to hear his poetry, so much so that Jīva Gosvāmī gave him the Kavirāja title. He was thus one of the eight Kavirājas (aṣṭa-kavirāja). He was Narottama Ṭhākura’s favoured companion for preaching activities and spiritual association.

Paramānanda Bhaṭṭācārya, an ocean of love, Jīva Gosvāmī and the other residents of Vraja, listened to Rāmacandra recite his own poetic compositions and they joyfully awarded him the title of kavirāja. Rāmacandra Kavirāja is full of all virtues and Narottama Dāsa’s second self. (Bhakti-ratnākara 1.267-9)

Kaṁsāri Sena, Rāma Sena, Rāmacandra Kavirāja, and the three Kavirājas—Govinda, Śrīraṅga and Mukunda—are Nityānanda Prabhu’s branches. (Caitanya Caritāmṛta 1.11.51)

Rāmacandra wrote several books, including Smaraṇa-camatkāra, Smaraṇa-darpaṇa, Siddhānta-candrikā, and Śrīnivāsa Ācāryera Jīvana-Racita.

Narahari Cakravartī has written an extensive description of Rāmacandra and his visit to Vṛndāvana in the ninth wave of his Bhakti-ratnākara. Everyone was attracted by his unblemished divinely effulgent form. When Rāmacandra visited the Rādhā-Dāmodara Temple with Jīva Gosvāmī and saw the deities and Rūpa Gosvāmī’s samādhi, he experienced ecstatic transformations that were a source of amazement to all. Gopāla Bhaṭṭa Gosvāmī, Lokanātha Gosvāmī and Bhūgarbha Gosvāmī gave him their blessings. He went to bathe in Rādhā-kuṇḍa and Śyāma-kuṇḍa and met Raghunātha Dāsa Gosvāmī there. When he paid obeisances to Dāsa Gosvāmī, the venerable saint affectionately embraced him and felt ecstasy.

Śrī Narottama Dāsa Ṭhākura has prayed for the association of Rāmacandra Kavirāja in his Prārthanā:

dayā kara śrī-ācārya prabhu śrīnivāsa
rāmacandra saṅga māge narottama dāsa

Please be merciful, Śrīnivāsa Ācārya Prabhu! Narottama Dāsa begs for Rāmacandra’s association.

yau śaśvad-bhagavat-parāyaṇa-parau saṁsāra-pārāyaṇau
samyak sātvata-tantra-vāda-paramau niḥśeṣa-siddhāntagau
śaśvad-bhakti-rasa-pradāna-rasikau pāṣaṇḍa-hṛn-maṇḍalāv
anyonya-priyatābhareṇa yugalī-bhūtāv imau tau numaḥ

I pay my obeisances to Narottama and Rāmacandra prabhus who are always happily immersed in devotion to the Supreme Lord, who help people to cross over the ocean of material life, who know all the scriptures completely and have understood all the transcendental doctrines, who are the most generous with the distribution of bhakti-rasa and won the hearts of the atheists, who are constantly attached to each others’ affectionate company. (Saṅgīta-mādhava-nāṭaka, quoted at Bhakti-ratnākara 1.277)

Rāmacandra Kavirāja’s disappearance day is the Kṛṣṇā tṛtīyā in the month of Māgha. He disappeared in Vṛndāvana after the disappearance of Śrīnivāsa Ācārya.