No, karma is not even remotely any of the things mentioned in the poem. Karma in this poem seems to be simply a poet's fancy. It is not annoying Hindus. Karma simply means action. There is no need to mystify it.
Here is a brief summary of the theory of Karma.
The Hindu scriptures divide a man’s karma into three parts -
Prarabdha, Sancita and Agami. Prarabdha Karma is that part of
accumulated Karma which has begun to bear fruit in the present life.
It is a thing which is entirely determined, and cannot be avoided. It
gives rise to those conditions of a man’s existence which he cannot
get over however hard he may try. We cannot, for existence, get over
our sex or parentage or the color of our skin in this life. We cannot
jump out of our bodies. As far as such things are concerned, every one
will admit that man is a creature of circumstances. Therefore
Prarabdha Karma can be exhausted only by being experienced. Sancita
Karma is the name given to the accumulated karma of all the previous
lives of a man. As a result of all his actions in the past, he
acquires a certain character and certain tendencies. These are not
unalterable like sex and parentage. It is possible to uproot evil
habits by persistent effort, and plant good ones in their stead.
Sancita Karma, unlike Prarabdha, can be expiated by penances. And our
scriptures say that, unlike Prarabdha it can be totally destroyed by
Jnana. Lastly, Agami karma is that which is being created now in the
present life. Its fruits will come to us in a future life. It is
entirely in our hands. As we sow, so shall we reap.
A Primer of Hinduism by D. S. Sharma
Of course the Karmic arrow is insentient. It is Ishvara who distributes the fruits of karma.
