In hindu's texts there is the split between the subject and the object. The subject is the conscious being - that which feels. The object is the stimulation environment - that which is felt. The subject is Purusha. The object is Prakriti. Purusha is the soul; Prakriti is mind and matter. Purusha is the inner reality, without gender, name or form. Prakriti is the outer reality of gender, names and forms. Purusha is still and unchanging, unaffected by time or space; it is that which make the body alive. Prakriti is restless and ever-changing, a product of history and geography; is is the encasement of the soul. Purusha is perfect, hence not of this world, bo be defined by negotion, neti-neti, not this, not that. Prakriti is everything in this world, hence never perfect, to be defined by affirmation, iti-iti, this too, that too.
That Purusha and Prakriti exist after the androgynous being splits itself informs us that neither does Purusha create Prakriti nor does Prakriti creates Purushta. They come into existence simultaneously. Neither is autonomous. Neither can exist independent of the other. Purusha needs Prakriti and Prakriti needs Purusha.
To explain the rather complex metaphysical concept of Purusha and Prakriti and their complementary relationship, Rishis looked for symbols in nature, in animals, plants and minerals.
Rishis realized that just as Purusha could not be explained without comparing and contransting it with Purusha, the northern direction could not be explained without refering to the southern direction.
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Left was chosen for Prakriti because is was associated with the beating heart while the silent right was reserved for Purusha.
Source: myth = mithya; A Handbook of Hindu Mythology; Dr. Devdutt Pattanaik
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