How do the spiritual aspects of the sounds of Sāṇskrit relate to its historical evolution and use in the Vēdas?

(Excuse me for any misapprehensions, I am really quite unfamiliar with the more formal aspects of Sanātanadhārma)

So I have a question regarding the nature of the language of the Vēdas. It appears to me that there are two narratives that exist and I am trying to understand how they relate to one another:

1) The Vēdas were heard by ṛishis in their tapas, and are primarily sounds whose literal textual meanings are either secondary or altogether irrelevant. The sounds of the Sāṇskrit language in which they are chanted were created by Śiva and His damaru. 2) The Vēdas are in Sāṇskrit, an Indo-European language that evolved naturally in an undirected manner for millennia, and whose rules and structure were later elucidated and refined by later mahāṛishis and scholars like Pāṇini subsequent to the compiling of the various Vēdic hymns into discrete books.

I wish to see what are the various opinions amongst practitioners of the Sanātanadhārma about how these two narratives relate to one another. After a bit of study (albeit informal and brief), I have seen a few things:

1) The sounds of the Sāṇskrit correlate to the chakras and resonate with the body and have ritual use as independent sounds as bījamāntras.
2) The mother of the Vēdas is Vāk or speech
3) Paṇinian classical Sāṇskrit classified the elements of speech into dhātus (whence we get verbs) of which there are about 2000, prātyaya (grammatical affixes and morphemes) of which there are 4 types, and prātipadika (nominal stems which are anything with meaning other than dhātus and prātyaya) which are infinite in number.
4) The Vēdas have a rhythm which exists for meditative purposes as the means by which the māntra are spoken.
5) Many especially important syllables, names, and words such as Āum, Kṛśna, Rāma, and pādma have had the auditory, speech physiological, symbolic, linguistic, and applied meditative aspects deconstructed and deeply analyzed.
6) There are informal claims whose authenticity I can't quite verify that Śiva also created the linguistically and historically unrelated language of Ṭamil.

What I do not know is, for example, how the purely acoustic properties of less important words relates to their meditative properties and their literal textual meanings. While verbs appear to be generated in a very precise way via the dhātus, which themselves are organized by acoustic properties, and the syntax and morphology of Sāṇskrit are also refined and exacting sciences, the properties of prātipadika remain elusive to me. Are they merely coincidental derivations of Proto-Indo-European? Do they also have entirely acoustic meditative properties? If so, how does the historical evolution of those words relate to the spiritual and subtle effects they have? Or, to rephrase, if the literal meanings of the words are incidental, then how is it that the words of an otherwise-irrelevant ancestral Indo-European culture just so happened to have evolved in just the right way so that their placement within Vēdic passages with Sāṇskrit grammar would be conducive to the uttering of spiritual sounds reflective of the immaterial energies conveyed within the māntras?