Yes, Shankara explains away many scriptural passages that do not fit the Advaita Vedanta model. I am posting an excerpt of Sankara's introduction to his commentary of Svetasvatara Upanishad where he explains in detail his approach towards interpretation of Scripture.
The following objection may be raised: Granting that Brahman cannot
have two aspects, because It is non-dual only, how can this prove that
Brahman is devoid of forms? It may very well be endowed with the
aspect of many forms.
In answer Vyasa contends (Brahma Sutra III.ii.14) that the conclusion of the scriptures is that Brahman is
formless. This is because the scriptural passages describing the
formlessness of Brahman reveal Its primary aspect.
To quote the scriptures: "It (Brahman) is neither gross nor subtle,
neither short nor long; It is soundless, formless, and immutable."
"Akasa (matter) alone is the bearer of names and forms; that which is within
them is Brahman." (Chandogya Upanishad VIII.xiv.1.)
"That Brahman is
untouched by cause and effect, without interior or exterior. This
Atman is Brahman, the experiencer of all things. Such is the
instruction of the Vedas." (Brihadaranyaka Upanishd II.v.19)
Passages like these lay emphasis on the Brahman devoid of phenomenal
multiplicity. Other passages in the scriptures describe the Causal
Brahman  and not Brahman as It essentially is. The passages
speaking of the primary Brahman are necessarily stronger than those
which speak of the secondary Brahman, which is the Causal Brahman.
Therefore Brahman should be known as being free from differentiations,
and not otherwise, such being the clear evidence of the Vedas. In this
way Vyasa establishes the undifferentiated nature of Brahman.
If that be so, the opponent contends, then what will be the fate of
the scriptural passages describing Brahman endowed with forms? In
reply Vyasa says (Brahma Sutra III.ii.15) that as the luminous sun and
moon, when reflected in water and similar substances, appear in
diverse forms, so also Brahman, in association with upadhis, assumes
various forms. These forms, associated with Brahman, are helpful for
worship for beginners. Therefore the instruction about Brahman with
form does not conflict with that about the formless Brahman.
 Swami Nikhilananda writes, 'Brahman, in association with maya
becomes the cause of the universe and is called the Causal Brahman,
which is endowed with the attributes of creation, preservation and
destruction, and also with those of omniscience, omnipresence,
omnipotence, etc. Creation, which is maya, is not an inalienable
characteristic of Brahman.'
Sri Sankaracharaya's Introduction to his commentary of Svetasvatara Upanishad translated by Swami Nikhilananda