Vedanta explains “appearance of consciousness” by means of the following analogy: When sun light falls in a pot containing water, the light is reflected by the water creating an image of the sun. The image has some brightness but its origin is in the sun light and not in the pot nor in the water. If the pot is broken, water is scattered, the reflection is gone but the sun and his rays are all still there. In this analogy, a living being is a body with a mind and similar to a pot containing water; the mind is like water and the body is like the pot. The consciousness appearing in a living being is like the image of the sun in water. If there is more than one pot with water, images of the sun appear in all the different pots.The Supreme knower, Consciousness, who manifests Himself as consciousness of each individual living being is like the sun light; there are no distinctions in sun light, it is all one but the reflections are many and distinct. The quality of reflection varies with the quality of water, for example, if the water moves the reflection shakes; if the water is muddy then the reflection is not as bright. Just as there is no reflection in an empty pot, there is no appearance of consciousness in lifeless matter but only in living beings because they have minds. Again, just as the water needs a pot to hold it, and the reflection is gone if the pot is broken, the mind cannot exhibit the apparently conscious behavior after the death of the physical body.
Chidabhasa -appearance of consciousness (in living beings because they have both body and mind unlike lifeless matter where there is no interaction of the body with a mind)
We will add some more detail to how Vedanta answers the "hard problem of consciousness" in later posts. For example, we will talk about how PI (although not conscious by itself) is created by the brain.