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There are eight types of Marriages according to Hindu scriptures - Manu Smriti. They partly secure benefits and partly produce evil both in life and after the death.

1. Braahm Vivaah: They are rites of Brahmaa. The gift of daughter, adorned with costly clothes and jewelry, to a learned man in Ved and of good conduct, whom the father himself invites is called Braahm Vivaah. 

2. Daiv Vivaah:  They are the rites of Devtaa. The gift of daughter adorned with ornaments to a priest who duly officiates at a sacrifice is called Daiv Vivaah.

3. Rishi Vivaah: These are the rights of Rishi. When the father gives away his daughter according to the rule, after receiving from the bridegroom, for the fulfillment of the sacred law, a cow and a bull or two pairs, that is called as Arsh rite.

4. Prajaapatya Vivaah: They are the rites of Prajaapati. The gift of a daughter by her father after he has addressed the couple the text "May both of you perform together your duties" and shown an honor to the bridegroom, is called Prajaapatya Vivaah in Smriti.

5. Asur Vivaah:  They are the rites of Asur. When the bridegroom receives a maiden after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will is called Asur Vivaah.

6. Gandharv Vivaah - Rites of Gandharv. The voluntary union of a maiden and her lover is called Gandharv Vivaah. It springs up from desire and has sexual relationship for its purpose. Raajaa Dushyant and Shakuntalaa were married like this.

7. Raakshas Vivaah - Rites of Raakshas. The forcible abduction of a maiden from her home while she cries out and weeps, after her kinsmen have been slain, her house has been broken is called Raakshas Vivaah.

8. Paishaach Vivaah - Rites of Pishaach. When a man by stealth seduces a girl while sleeping, intoxicated, disordered in intellect is the Paishaach Vivaah.

Among these eight types of Vivaah, the first six types of Vivaah are lawful for a Braahman; the last four for a kshatriya; and the same four except the Raakashas Vivaah are lawful for Vaisya and Shoodra.

But the first four are approved for Braahman; Raakshas Vivaah in the case of Kshatriya, and Asur Vivaah in the cases of Vaishya and Shoodra.

But the three of the last five (Prajaapatya, Asur, Gandharv) are declared to be lawful. Asur and Paishaach rites must never be used.

For Kshatriya two Vivaah, Gandharv and Raakshas (mixed or separate), are permitted by sacred tradition.

On Polygamy and Other Issues

[From The Mahabharata, Anushaasan Parv: Section 44.  Addressing King Yudhishthira]

Pitaamah Bheeshm said: A Braahman can take three wives. A Kshatriya can take two wives. As regards the Vaishya, he should take a wife from only his own order. The children born of these wives should be regarded as equal. Of the three wives of a Braahman, she taken from his own order should be regarded as the foremost. Similarly, of the two wives permitted to the Kshatriya, she taken from his own order should be regarded as superior. Some say that persons belonging to the three higher orders may take wives from the lowest or the Shoodra order also but only for purposes of enjoyment. Others, however, are forbidden to this practice. The righteous condemn the practice of begetting issue upon Shoodra women. A Braahman, by begetting children upon a Shoodra woman, incurs the liability of performing an expiation.

That girl who has no brother no father should not be wed, O chief of Bharat’s race, for she may be intended as Putrikaa of her sire.

[Note: Explanations by Sri Kisari Mohan Ganguli: ‘Putrikaa’: When a father happens to have an only daughter, he frequently bestows her in marriage upon some eligible youth on the understanding that the son born of her shall be the son, for purposes of both Shraaddh rites and inheritance, not of the husband begetting him but of the girl’s father. Such a contract would be valid whether expressed or not at the time of marriage. The mere wish of the girl’s father, unexpressed at the time of marriage, would convert the son into a son, not of the father who begets him but of the father of the girl herself. A daughter reserved for such a purpose is said to be a Putrikaadharminee or ‘invested with the character of a son.’ To wed such a girl was not honorable. It was in effect an abandonment of the fruits of marriage. Even if dead at the time of marriage, still if the girl’s father had, while living, cherished such a wish, that would convert the girl into a Putrikaadharminee. The repugnance to wedding girls without fathers and brothers exists to this day.]

[Culled from Hinduism]