The two brothers Śrīvāsa Paṇḍita and Śrī Rāma Paṇḍita started two branches that are well known in the world. In the Gaura-gaṇoddeśa-dīpikā (90), Śrīvāsa Paṇḍita (Śrīvāsa Ṭhākura) is described as an incarnation of Nārada Muni, and Śrī Rāma Paṇḍita, his younger brother, is said to be an incarnation of Parvata Muni, a great friend of Nārada’s. Śrīvāsa Paṇḍita’s wife, Mālinī, is celebrated as an incarnation of the nurse Ambikā, who fed Lord Kṛṣṇa with her breast milk, and as already noted, his niece Nārāyaṇī, the mother of Ṭhākura Vṛndāvana dāsa, the author of Śrī Caitanya-bhāgavata, was the sister of Ambikā in kṛṣṇa-līlā. We also understand from the description of Śrī Caitanya-bhāgavata that after Lord Caitanya Mahāprabhu’s acceptance of the sannyāsa order, Śrīvāsa Paṇḍita left Navadvīpa, possibly because of feelings of separation, and domiciled at Kumārahaṭṭa.
(Sri Caitanya Caritamrta-----1:10:8-----translation and purport).

Vijaya Paṇḍita and Śrīrāma Paṇḍita were two important branches of Advaita Ācārya. There are innumerable branches, but I am unable to mention them all. Śrīvāsa Paṇḍita was an incarnation of Nārada Muni, and thus Śrīvāsa’s younger brother, Śrīrāma Paṇḍita, is accepted as an incarnation of Parvata Muni, Nārada Muni’s most intimate friend.
(Sri Caitanya Caritamrta-----1:12:65-----translation and purport).

Śrīvāsa Ṭhākura, who was enjoying the mood of Nārada Muni, thus made jokes. Hearing him, all the personal servants of Śrī Caitanya Mahāprabhu began to smile.
(Sri Caitanya Caritamrta-----1:14:215-----translation).

Śrī Caitanya Mahāprabhu then told Śrīvāsa Ṭhākura, “My dear Śrīvāsa, your nature is exactly like that of Nārada Muni. The Supreme Personality of Godhead’s opulence is having a direct influence upon you.
(Sri Caitanya Caritamrta-----1:14:216-----translation).

After Nityānanda Prabhu, the greatest branch is Vīrabhadra Gosāñi, who also has innumerable branches and subbranches. It is not possible to describe them all. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Vīrabhadra Gosāñi was the direct son of Śrīla Nityānanda Prabhu and a disciple of Jāhnavā-devī. His real mother was Vasudhā. In the Gaura-gaṇoddeśa-dīpikā (67) He is mentioned as an incarnation of Kṣīrodakaśāyī Viṣṇu. Therefore Vīrabhadra Gosāñi is nondifferent from Śrī Kṛṣṇa Caitanya Mahāprabhu.
(Sri Caitanya Caritamrta-----1:11:8-----translation and purport).

Devānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but by the mercy of Vakreśvara Paṇḍita and the grace of the Lord he understood the devotional interpretation of the Bhāgavatam. In the Caitanya-bhāgavata, Madhya-khaṇḍa, Chapter Twenty-one, it is stated that Devānanda Paṇḍita and Sārvabhauma Bhaṭṭācārya’s father, Viśārada, lived in the same village. Devānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but Lord Caitanya Mahāprabhu did not like his interpretation of it. In the present town of Navadvīpa, which was formerly known as Kuliyā, Lord Caitanya showed such mercy to him that he gave up the Māyāvādī interpretation of Śrīmad-Bhāgavatam and learned how to explain Śrīmad-Bhāgavatam in terms of bhakti. Formerly, when Devānanda was expounding the Māyāvādī interpretation, Śrīvāsa Ṭhākura was once present in his meeting, and when he began to cry, Devānanda’s students drove him away. Some days later, Caitanya Mahāprabhu passed that way, and when He met Devānanda He chastised him severely because of his Māyāvāda interpretation of Śrīmad-Bhāgavatam. At that time Devānanda had little faith in Śrī Caitanya Mahāprabhu as an incarnation of Lord Kṛṣṇa, but one night some time later Vakreśvara Paṇḍita was a guest in his house, and when he explained the science of Kṛṣṇa, Devānanda was convinced about the identity of Lord Caitanya Mahāprabhu. Thus he was induced to explain Śrīmad-Bhāgavatam according to the Vaiṣṇava understanding. In the Gaura-gaṇoddeśa-dīpikā (106) it is described that he was formerly Bhāguri Muni, the sabhā-paṇḍita who recited Vedic literatures in the house of Nanda Mahārāja.
(Sri Caitanya Caritamrta-----1:10:77-----translation and purport).

Gopīnātha Ācārya, who belonged to a respectable brāhmaṇa family, was also an inhabitant of Navadvīpa and a constant companion of the Lord. He was the husband of Sārvabhauma Bhaṭṭācārya’s sister. In the Gaura-gaṇoddeśa-dīpikā (178) it is described that he was formerly the gopī named Ratnāvalī. According to the opinion of others, he was an incarnation of Brahmā.
(Sri Caitanya Caritamrta-----1:10:130-----purport).

Kāśīnātha arranged the marriage of Lord Caitanya in His previous āśrama, when His name was Viśvambhara. Kāśīnātha induced the court paṇḍita, Sanātana, to offer Viśvambhara his daughter. In text 50 of the Gaura-gaṇoddeśa-dīpikā it is mentioned that Kāśīnātha was an incarnation of the brāhmaṇa Kulaka, whom Satrājit sent to arrange the marriage of Kṛṣṇa and Satyabhāmā.
(Sri Caitanya Caritamrta-----1:10:106-----purport).

The fifty-first branch of the Caitanya tree was Kṛṣṇadāsa Vaidya, the fifty-second was Paṇḍita Śekhara, the fifty-third was Kavicandra, and the fifty-fourth was Ṣaṣṭhīvara, who was a great saṅkīrtana performer. In the Gaura-gaṇoddeśa-dīpikā (171) it is mentioned that Kavicandra was Manoharā-gopī.
(Sri Caitanya Caritamrta-----1:10:109-----translation and purport).

The ācārya Śaṅkarāraṇya was considered the forty-eighth branch of the original tree. From Him proceeded the subbranches known as Mukunda, Kāśīnātha and Rudra.
It is said that Śaṅkarāraṇya was the sannyāsa name of Śrīla Viśvarūpa, who was the elder brother of Viśvambhara (the original name of Śrī Caitanya Mahāprabhu). Śaṅkarāraṇya expired in 1432 Śakābda (A.D. 1510) at Sholapur, where there is a place of pilgrimage known as Pāṇḍarapura. This is referred to in the Madhya-līlā, Chapter Nine, verses 299 and 300.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Lord Caitanya Mahāprabhu opened a primary school in the house of Mukunda, or Mukunda Sañjaya, and Mukunda’s son, whose name was Puruṣottama, became the Lord’s student. Kāśīnātha arranged the marriage of Lord Caitanya in His previous āśrama, when His name was Viśvambhara. Kāśīnātha induced the court paṇḍita, Sanātana, to offer Viśvambhara his daughter. In text 50 of the Gaura-gaṇoddeśa-dīpikā it is mentioned that Kāśīnātha was an incarnation of the brāhmaṇa Kulaka, whom Satrājit sent to arrange the marriage of Kṛṣṇa and Satyabhāmā, and in text 135 it is mentioned that Rudra, or Śrī Rudrarāma Paṇḍita, was formerly a friend of Lord Kṛṣṇa’s named Varūthapa. Śrī Rudrarāma Paṇḍita constructed a big temple at Vallabhapura, which is one mile north of Māheśa, for the Deities named Rādhāvallabha. The descendants of his brother, Yadunandana Vandyopādhyāya, are known as Cakravartī Ṭhākuras, and they are in charge of the maintenance of this temple as sevaits. Formerly the Jagannātha Deity used to come to the temple of Rādhāvallabha from Māheśa during the Ratha-yātrā festival, but in the Bengali year 1262 [A.D. 1855], due to a misunderstanding between the priests of the two temples, the Jagannātha Deity stopped coming.”
(Sri Caitanya Caritamrta-----1:10:106-----translation and purport).

In the Gaura-gaṇoddeśa-dīpikā (171) it is mentioned that Kavicandra was Manoharā-gopī and that Śrīnātha Miśra (mentioned in the next verse) was Citrāṅgī.
(Sri Caitanya Caritamrta-----1:10:109-----purport).

She always collected various ingredients with which to cook for Lord Caitanya. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “In the Gaura-gaṇoddeśa-dīpikā (167) it is mentioned, guṇamālā vraje yāsīd damayantī tu tat-svasā: The gopī named Guṇamālā appeared as Rāghava Paṇḍita’s sister Damayantī. On the East Bengal railway line beginning from the Sealdah station in Calcutta, there is a station named Sodapura, which is not very far from Calcutta. Within one mile of this station, toward the western side of the Ganges, is a village known as Pānihāṭi, in which the residential quarters of Rāghava Paṇḍita still exist. On Rāghava Paṇḍita’s tomb is a creeper on a concrete platform. There is also a Madana-mohana Deity in a broken-down temple nearby. This temple is managed by a local zamindar of the name Śrī Śivacandra Rāya Caudhurī. Makaradhvaja Kara was also an inhabitant of Pānihāṭi.”
(Sri Caitanya Caritamrta-----1:10:25-----translation and purport).

Among these branches, Rūpa and Sanātana were principal. Anupama, Jīva Gosvāmī and others, headed by Rājendra, were their subbranches.
In the Gaura-gaṇoddeśa-dīpikā (195) it is said that Śrīla Jīva Gosvāmī was formerly Vilāsa-mañjarī gopī. From his very childhood Jīva Gosvāmī was greatly fond of Śrīmad-Bhāgavatam. He later came to Navadvīpa to study Sanskrit, and, following in the footsteps of Śrī Nityānanda Prabhu, he circumambulated the entire Navadvīpa-dhāma. After visiting Navadvīpa-dhāma he went to Benares to study Sanskrit under Madhusūdana Vācaspati, and after finishing his studies in Benares he went to Vṛndāvana and took shelter of his uncles, Śrī Rūpa and Sanātana.
(Sri Caitanya Caritamrta-----1:10:85-----translation and purport).

In the Gaura-gaṇoddeśa-dīpikā (169) it is said that Śrī Jīva Paṇḍita was formerly the gopī named Indirā.
(Sri Caitanya Caritamrta-----1:11:44-----purport).

The twenty-second devotee of Lord Nityānanda Prabhu was Kālā Kṛṣṇadāsa, who was the ninth cowherd boy. He was a first-class Vaiṣṇava and did not know anything beyond Nityānanda Prabhu.
In the Gaura-gaṇoddeśa-dīpikā (132) it is said that Kālā Kṛṣṇadāsa, who was also known as Kāliyā Kṛṣṇadāsa, was formerly a gopa (cowherd boy) of the name Lavaṅga. He was one of the twelve cowherd boys.
(Sri Caitanya Caritamrta-----1:11:37-----translation and purport).