Śrīmad-Bhāgavatam 10.61.24
Blended reading (Sanskrit + English inline)
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rukmiṇyāḥ
—
of Rukmiṇī
Genitive of Rukmiṇī. Names her here not as Kṛṣṇa's queen but specifically as Cārumatī's mother — the dynastic register the verse needs.
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kṛtavarma-sutaḥ
—
the son of Kṛtavarmā
Kṛtavarmā was one of the Yadu-vīras and a participant in the Mahābhārata war on the Kaurava side. His son Balī marries into Kṛṣṇa's own line — the Yadu network tightens itself by marriage.
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cārumatīm
—
named Cārumatī
cāru (beautiful) + matī (of mind). Sharing the cāru-prefix with her ten Cāru-named brothers (verses 8–9), she is unmistakably Rukmiṇī's daughter — the queen's signature in her children's names.
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viśāla
—
broad
Modifies akṣīm (eyed). 'Wide-eyed' is a standard Bhāgavata epithet for a beautiful young woman; viśāla also names a kind of fearless directness. The Yadu-women carry it.
Śrīla Śrīdhara Svāmī explains that each of the Lord’s queens had one daughter, and that this mention of Cārumatī’s marriage is an indirect reference to the marriages of all these princesses.
Each queen had one daughter. In describing the marriage of Rukmini’s eldest daughter Carumati, to Krtavarma's son Bali, the marriage of all the daughers is indicated.
Cārumatī, representing all good qualities, was given to Balī. She is described as having large eyes since that indicates good fortune. It is said that a daughter with a face like the father is most fortunate.
Balī had the quality of strength and Cārumatī was beautiful (viśālākṣīm). He shone (rājan) or O king (rājan)! Kila means certainly. One should have no doubt about the marriage of the Lord’s daughter with a devotee since the Lord is affectionate to his devotee.
Like one wedding-flame lighting a second wedding-flame on the same hearth, Rukmiṇī's daughter Cārumatī passes to Kṛtavarmā's son in a second match alongside Aniruddha's — the Yadu-house celebrating two marriages where one would have sufficed.
My note
Source: vedabase.io