Should I do what I don't want to do? Namo Buddhaya. 

For my survival I work but I do not like the work. I am always thinking of escaping it. But if I escape from it then how will I eat ? It is my only source of income. 

My question is : Should I do what I don't want to do especially if it is required for survival ?

Should I start clinging to my work ? Or Should I start loving my work?
If I should start loving my work then will it not automatically create clinging to the work ? In other words will I not miss the work when the work is gone ?
As my teacher explained, living with the feeling of wrongness is the very essence of samsara.

This constant feeling that you don't like your work, don't want to do it, and are forced to endure it only for survival - is NOT a normal condition. You should not force yourself to live like this year after year after year.

When you have inner conflict, you don't live your life authentically - and because of that non-authentic living you keep creating and maintaining situations that force you to maintain that inner conflict. This works like a vicious circle!

To quit this job in the hope of finding a better job is not an answer. My teacher called that "The Hunting-Dog Mind" (chasing after birds). Simply changing jobs will not help -- as long as you still have inner conflict, your mind will keep recreating pathological situations anywhere you go. Instead, the answer is to remove the inner conflict and learn to live authentic life, to be truly yourself. When you are truly yourself, the actions you choose, your reactions with people, etc. they all create your own path step by step - that may take you to a different job or connect you with entirely different people etc. And because every step of this path is made authentically and without inner conflict, it does not lead to new inner conflict - it leads to maintenance and development of inner peace and strength.

The main exercise to remove inner conflict is meditation. When we meditate we connect with our true nature, beyond attachments, thoughts, and judgements that we picked up during the course of our life. Of course, there is also the foundation of basic sila - five precepts, ten parami and so on - because we can't be authentic and spontaneous until we have eliminated major sources of conflict like the lust for material pleasures, for fame, for success, all kinds of overgeneralizations, identifications, side-taking, and hatred based on that, the defensiveness of the ego and so on. So the function of sila is to remove the gross source of conflict. And then the function of meditation is to remove subtle conflict.

Once we reduced inner conflict enough, we must start practicing authentic living in our daily life. This is a somewhat scary moment - because we should build up enough courage to be true to ourselves even if our new behavior can completely change our life situation. For example, we may end up quitting our family or our job. Or we will stay in our family and/or job, but we will stop tolerating certain things that we always hated, and will openly talk about them with other people (with wisdom and tact, assuming we worked on our sila and meditation). Or we may accept everything as is, because we may realize that our rebellion was only due to attachment to some mental image. Or we accept some things, confront others, and abandon third. In any case, authentic living means being true to ourselves and living without inner conflict.

This authentic living without inner conflict is understood by (some) Zen and Vajrayana schools to be the real essence of Buddhist liberation.